Chapter 17
1 Al Beidâwi. 2 Idem. 3 See the Prelim. Disc. Sect. III. p. 44.
They attribute daughters unto GODn (far be it from him!) but unto themselves children of the sex which they desire.o 60 And when any of them is told the news of the birth of a female, his face becometh black,p and he is deeply afflicted: he hideth himself from the people, because of the ill tidings which have been told him; considering within himself whether he shall keep it with disgrace, or whether he shall bury it in the dust. Do they not make an ill judgment? Unto those who believe not in the next life, the similitude of evil ought to be applied, and unto GOD the most sublime similitude:q for he is mighty and wise. If GOD should punish men for their iniquity, he would not leave on the earth any moving thing: but he giveth them respite unto an appointed time; and when their time shall come, they shall not be respited an hour, neither shall their punishment be anticipated. They attribute unto GOD that which they dislike themselves,r and their tongues utter a lie; namely, that the reward of paradise is for them. There is no doubt but that the fire of hell is prepared for them, and that they shall be sent thither before the rest of the wicked. By GOD, we have heretofore sent messengers unto the nations before thee: but Satan prepared their works for them; he was their patron in this world,s and in that which is to come they shall suffer a grievous torment. We have not sent down the book of the Koran unto thee, for any other purpose, than that thou shouldest declare unto them that truth concerning which they disagree; and for a direction and mercy unto people who believe. GOD sendeth down water from heaven, and causeth the earth to revive after it hath been dead. Verily herein is a sign of the resurrection unto people who hearken. Ye have also in cattle an example of instruction: we give you to drink of that which is in their bellies; a liquor between digested dregs, and blood;t namely, pure milk,u which is swallowed with pleasure by those who drink it.
n See the Prelim. Disc. p. 14. Al Beidâwi says, that the tribes of Khozâah and Kenâna, in particular, used to call the angels the daughters of GOD. o viz., Sons: for the birth of a daughter was looked on as a kind of misfortune among the Arabs; and they often used to put them to death by burying them alive.1 p i.e., Clouded with confusion and sorrow. q This passage condemns the Meccans' injudicious and blasphemous application of such circumstances to GOD as were unworthy of him, and not only derogatory to the perfections of the Deity, but even disgraceful to man; while they arrogantly applied the more honourable circumstances to themselves. r By giving him daughters, and associates in power and honour; by disregarding his messengers; and by setting apart the better share of the presents and offerings for their idols, and the worse for him.2 s Or, He is the patron of them (viz. the Koreish) this day, &c. t The milk consisting of certain particles of the blood, supplied from the finer parts of the ailment. Ebn Abbas says, that the grosser parts of the food subside into excrement, and that the finer parts are converted into milk, and the finest of all into blood. u Having neither the colour of the blood, nor the smell of the excrements.
1 See chapter 81. 2 Al Beidâwi
And of the fruits of palm-trees, and of grapes, ye obtain an inebriating liquor, and also good nourishment.x Verily herein is a sign unto people who understand. 70 Thy LORD spake by inspiration unto the bee, saying, Provide thee housesy in the mountains, and in the trees, and of those materials wherewith men build hives for thee: then eat of every kind of fruit, and walk in the beaten paths of thy LORD.z There proceedeth from their bellies a liquor of various colours,a wherein is a medicine for men.b Verily herein is a sign unto people who consider. GOD hath created you, and he will hereafter cause you to die: and some of you shall have his life prolonged to a decrepit age, so that he shall forget whatever he knew; for GOD is wise and powerful. GOD causeth some of you to excel others in worldly possessions: yet they who are caused to excel do not give their wealth unto the slaves whom their right hands possess, that they may become equal sharers therein.c Do they therefore deny the beneficence of GOD? GOD hath ordained you wives from among yourselves,d and of your wives hath granted you children and grand-children; and hath bestowed on you good things for food. Will they therefore believe in that which is vain, and ungratefully deny the goodness of GOD? They worship, besides GOD, idols which possess nothing wherewith to sustain them, either in heaven, or on earth; and have no power. Wherefore liken not anything unto GOD:e for GOD knoweth, but ye know not. GOD propoundeth as a parable a possessed slave, who hath power over nothing, and him on whom we have bestowed a good provision from us, and who giveth alms thereout both secretly and openly:f shall these two be esteemed equal? GOD forbid! But the greater part of men know it not.
x Not only wine, which is forbidden, but also lawful food, as dates, raisins, a kind of honey flowing from the dates, and vinegar. Some have supposed that these words allow the moderate use of wine; but the contrary is the received opinion. y So the apartments which the bee builds are here called, because of their beautiful workmanship, and admirable contrivance, which no geometrician can excel.2 z i.e., The ways through which, by GOD'S power, the bitter flowers passing the bee's stomach become money; or, the methods of making honey, which he has taught her by instinct; or else the ready way home from the distant places to which that insect flies.3 a viz., Honey; the colour of which is very different, occasioned by the different plants on which the bees feed; some being white, some yellow, some red, and some black.4 b The same being not only good food, but a useful remedy in several distempers, particularly those occasioned by phlegm. There is a story, that a man came once to Mohammed, and told him that his brother was afflicted with a violent pain in his belly: upon which the prophet bade him give him some honey. The fellow took his advice; but soon after coming again, told him that the medicine had done his brother no manner of service: Mohammed answered, Go and give him more honey, for God speaks truth, and thy brother's belly lies. And the dose being repeated, the man, by GOD'S mercy, was immediately cured.5 c These words reprove the idolatrous Meccans, who could admit created beings to a share of the divine honour, though they suffered not their slaves to share with themselves to what GOD had bestowed on them.6 d That is, of your own nations and tribes. Some think the formation of Eve from Adam is here intended. e Or propound no similitudes or comparisons between him and his creatures. One argument the Meccans employed in defence of their idolatry, it seems, was, that the worship of inferior deities did honour to GOD; in the same manner as the respect showed to the servants of a prince does honour to the prince himself.7 f The idols are here likened to a slave, who is so far from having anything of his own, that he is himself in the possession of another; whereas GOD is as a rich free man, who provideth for his family abundantly, and also assisteth others who have need, both in public, and in private.8
1 See chapter 2, p. 23. 2 Al Beidâwi. 3 Idem. 4 Idem. 5 Idem. 6 Idem. 7 Idem. 8 Idem, Jallalo'ddin.
GOD also propoundeth as a parable two men; one of them born dumb, who is unable to do or understand anything, but is a burden unto his master; whithersoever he shall send him, he shall not return with any good success: shall this man, and he who hath his speech and understanding, and who commandeth that which is just, and followeth the right way, be esteemed equal?g Unto GOD alone is the secret of heaven and earth known. And the business of the last hourh shall be only as the twinkling of an eye, or even more quick: for GOD is almighty. 80 GOD hath brought you forth from the wombs of your mothers; ye knew nothing, and he gave you the senses of hearing and seeing, and understandings, that ye might give thanks. Do they not behold the fowls which are enabled to fly in the open firmament of heaven? none supporteth them except GOD. Verily herein are signs unto people who believe. GOD hath also provided you houses for habitations for you; and hath also provided you tents of the skins of cattle, which ye find light to be removed on the day of your departure to new quarters, and easy to be pitched on the day of your sitting down therein: and of their wool, and their fur, and their hair, hath he supplied you with furniture and household-stuff for a season. And GOD hath provided for you, of that which he hath created, conveniences to shade you from the sun,i and he hath also provided you places of retreat in the mountains,j and he hath given you garments to defend you from the heat,k and coats of mail to defend you in your wars. Thus doth he accomplish his favor towards you, that ye may resign yourselves unto him. But if they turn back, verily thy duty is public preaching only. They acknowledge the goodness of GOD, and afterwards they deny the same;l but the greater part of them are unbelievers.m On a certain day we will raise a witness out of every nation:n then they who shall have been unbelievers shall not be suffered to excuse themselves, neither shall they be received into favor. And when they who shall have acted unjustly shall see the torment prepared for them; (it shall not be mitigated unto them, neither shall they be respited): and when those who shall have been guilty of idolatry shall see their false gods,o they shall say, O LORD, these are our idols which we invoked, besides thee. But they shall return an answer unto them, saying, Verily ye are liars.p And on that day shall the wicked offer submission unto GOD; and the false deities which they imagined shall abandon them.
g The idol is here again represented under the image of one who, by a defect in his senses, is a useless burthen to the man who maintains him; and GOD, under that of a person completely qualified either to direct or to execute any useful undertaking. Some suppose the comparison is intended of a true believer and an infidel. h That is, The resurrection of the dead. i As trees, houses, tents, mountains, &c. j viz., Caves and grottos, both natural and artificial. k Al Beidâwi says, that one extreme, and that the most insupportable in Arabia, is here put for both; but Jallalo'ddin supposes that by heat we are in this place to understand cold. l Confessing God to be the author of all the blessings they enjoy; and yet directing their worship and thanks to their idols, by whose intercession they imagine blessings are obtained. m Absolutely denying GOD'S providence, either through ignorance or perverseness. n See chapter 4, p. 59, note z. o Literally, Their companions. p For that we are not the companions of GOD, as ye imagined; neither did ye really serve us, but your own corrupt affections and lusts; nor yet were ye led into idolatry by us, but ye fell into it of your own accord.1
1 Al Beidâwi.
90 As for those who shall have been infidels, and shall have turned aside others from the way of GOD, we will add unto them punishment upon punishment because they have corrupted others. On a certain day we will raise up in every nation a witness against them, from among themselves; and we will bring thee, O Mohammed, as a witness against these Arabians. We have sent down unto thee the book of the Koran, for an explication of everything necessary both as to faith and practice, and a direction, and mercy, and good tidings unto the Moslems. Verily GOD commandeth justice, and the doing of good, and the giving unto kindred what shall be necessary; and he forbiddeth wickedness, and iniquity, and oppression: he admonisheth you that ye may remember.q Perform your covenant with GOD,r 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;s taking your oaths between you deceitfully, because one party is more numerous than another party.t 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:u 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 steadfastly 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;x for with GOD 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.
q This verse, which was the occasion of the conversion of Othmân Ebn Matûn, the 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.2 r By persevering in his true religion. Some think that the oath of fidelity taken to Mohammed by his followers is chiefly intended here. s 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.3 t 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.4 u Or, of one religion. x 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.5
2 Idem. 3 Idem. 4 Idem. 5 Idem.
Whoso worketh righteousness, whether he be male or female, and is a true 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. 100 When thou readest the Koran, have recourse unto GOD, that he may preserve thee from Satan driven away with stones;y he hath no power over those who believe, and who put confidence in their LORD; but his power is over those only who take him for their patron, and who give companions unto God. When we substitute in the Koran 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 not truth from falsehood. Say, The holy spiritz hath brought the same down 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 Koran. The tongue of the person unto whom they incline is a foreign tongue; but this, wherein the Koran is written, is the perspicuous Arabic tongue.a
y Mohammed one day reading in the Korân, 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.2 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. z viz., Gabriel. See chapter 2, p. 10. a 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 persons 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;3 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.4 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.5 Another supposes it was one Kais, a Christian, whose house Mohammed frequented;6 another, that it was Addâs, a servant of Otba Ebn Rabîa;7 and another, that it was Salmân the Persian.8 According to some Christian writers,9 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 author10 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. Salmân 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.11 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.12 To confirm
1 In not. ad cap. 22. 2 Jallalo'ddin, Al Beidâwi, Yahya, &c. 3 Al Zamakhshari, Al Beidâwi, Yahya. 4 Al Zamakh., Al Beidâwi. See Prid. Life of Mah. p. 32. 5 Iidem. 6 Jallalo'ddin. 7 Al Zamakh., Yahya. 8 Al Zamakh., Al Beidâwi. 9 Ricardi Confut. Legis Saracenicæ, c. 13. Joh. Andreas, de Confus. Sectæ Mahometanæ, c. 2 See Prid. Life of Mah. pp. 33, 34. 10 Gagnier not. in Abulf. Vit. Moh. p. 74. 11 Ex Ebn Ishak. Vide Gagnier, ibid 12 See Prid. ubi sup. p. 35, &c. Gagnier, ubi sup. pp. 10, 11. Marrac. de Alcor. p. 37.
Moreover as for those who believe not the signs of GOD, GOD will not direct 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 steadfast in the faith, shall be severely chastised:b 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. 110 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.
which supposition, a passage has been produced from an Arab writer,1 who says that Boheira's name in the books of the Christians, is Sergius; but this is only a conjecture; and another2 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. From the answer given in this passage of the Korân to the objection of the infidels, viz., that the person suspected by them to have 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 Salmân 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. b 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.3 It seems Ammâr wanted the constancy of his father and mother, Yâser, 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 tying Sommeya between two camels, and striking a lance through her privy parts.4 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 Ammâr 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 above-mentioned. 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 piecemeal; 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.5 The 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.6
1 Al Masudi. 2 Abu'l Hasan al Becri in Korân. 3 Al Beidâwi, Al Zamakh., Yahya. 4 Al Beidâwi 5 Ebn Shohnah. 6 Al Beidâwi.
Moreover thy LORD will be favorable unto those who have fled their country, after having suffered persecution,c and had been compelled to deny the faith by 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 itself,d 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 citye which was secure and quiet, unto which her provisions came in abundance from every side; but she ungratefully denied the favor 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 favors of GOD, 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.f But unto him who shall be compelled by necessity to eat of these things, not lusting nor wilfully 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;g 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 formally:h and we did them no injury in that respect; but they injured their own souls.i 120 Moreover thy LORD will be favorable 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:j 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 the religion of Abraham, who was orthodox, and was no idolater.
c As did Ammâr, who made one in both the flights. Some, reading the verb with different 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.1 d 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!2 e 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.3 f See chapter 5, p. 73. g Allowing what GOD hath forbidden, and superstitiously abstaining from what he hath allowed. See chapter 6, p. 101, &c. h viz., In the 6th chapter, p. 103. i i.e., They were forbidden things which were in themselves indifferent, as a punishment for their wickedness and rebellion. j This was to reprehend the idolatrous Koreish, who pretended that they professed the religion of Abraham.
1 Idem. 2 Idem. 3 Idem.
The sabbath was only appointed unto those who differed with their prophet concerning it;k 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 well 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 proportionable to the wrong which hath been done you;l but if ye suffer wrong patiently, verily this will be better for the patient.m Wherefore, do thou bear opposition with patience; but thy patience shall not be practicable, 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.
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