Chapter 29
ENTITLED, LIGHT;m REVEALED AT MEDINA.
IN THE NAME OF THE MOST MERCIFUL GOD.
THIS Sura have we sent down from heaven; and have ratified the same; and we have revealed evident signs, that ye may be warned. The whore, and the whoremonger, shall ye scourge with a hundred stripes.n And let not compassion towards them prevent you from executing the judgment of GOD;o if ye believe in GOD and the last day: and let some of the true believers be witnesses of their punishment.p
j Being unable to prevail on you by their remonstrances, because of the contempt wherein ye held them. k The time will seem thus short to them in comparison to the eternal duration of their torments, or because the time of their living in the world was the time of their joy and pleasure; it being usual for the Arabs to describe what they like as of short, and what they dislike, as of long continuance. l That is, the angels, who keep account of the length of men's lives and of their works, or any other who may have leisure to compute; and not us, whose torments distract our thoughts and attention. m This title is taken from an allegorical comparison made between light and GOD, or faith in him, about the middle of the chapter. n This law is not to be understood to relate to married people, who are of free condition; because adultery in such, according to the Sonna, is to be punished by stoning.1 o i.e., Be not moved by pity, either to forgive the offenders, or to mitigate their punishment. Mohammed was for so strict and impartial an execution of the laws, that he is reported to have said, If Fâtema the daughter of Mohammed steal, let her hand be struck off.2 p That is, Let the punishment be inflicted in public, and not in private; because the ignominy of it is more intolerable than the smart, and more likely to work a reformation on the offender. Some say there ought to be three persons present at the least; but others think two, or even one, to be sufficient.1
1 See chapter 4, p. 55 and 57. 2 Al Beidâwi. 1 Idem.
The whoremonger shall not marry any other than a harlot, or an idolatress. And a harlot shall no man take in marriage, except a whoremonger, or an idolater. And this kind of marriage is forbidden the true believers.q But as to those who accuse women of reputation of whoredom,r and produce not four witnesses of the fact,s scourge them with fourscore stripes, and receive not their testimony forever; for such are infamous prevaricators; excepting those who shall afterwards repent, and amend; for unto such will GOD be gracious and merciful. They who shall accuse their wives of adultery, and shall have no witnesses thereof, besides themselves; the testimony which shall be required of one of them shall be, that he swear four times by GOD that he speaketh the truth: and the fifth time that he imprecate the curse of GOD on him if he be a liar. And it shall avert the punishment from the wife, if she swear four times by GOD that he is a liar; and if the fifth time she imprecate the wrath of GOD on her, if he speaketh the truth.t 10 If it were not for the indulgence of GOD towards you, and his mercy, and that GOD is easy to be reconciled, and wise, he would immediately discover your crimes.
q The preceding passage was revealed on account of the meaner and more indigent Mohâjerins, or refugees, who sought to marry the whores of the infidels, taken captives in war, for the sake of the gain which they made by prostituting themselves. Some think the prohibition was special, and regarded only the Mohâjerins before mentioned; and others are of opinion it was general; but it is agreed to have been abrogated by the words which follow in this chapter, Marry the single women among you; harlots being comprised under the appellation of single women.2 It is supposed by some that not marriage, but unlawful commerce with such women is here forbidden. r The Arabic word, mohsinât, properly signifies women of unblamable conduct; but to bring the chastisement after mentioned on the calumniator, it is also requisite that they be free women, of ripe age, having their understandings perfect, and of the Mohammedan religion. Though the word be of the feminine gender, yet men are also supposed to be comprised in this law. Abu Hanîfa was of opinion that the slanderer ought to be scourged in public, as well as the fornicator; but the generality are against him.3 s See chapter 4, p. 55. t In case both swear, the man's oath discharges him from the imputation and penalty of slander, and the woman's oath frees her from the imputation and penalty of adultery: but though the woman do swear to her innocence, yet the marriage is actually void, or ought to be declared void by the judge: because it is not fit they should continue together after they have come to these extremities.4
2 Idem, Jallalo'ddin. 3 Idem. 4 Idem.
As to the party among you who have published the falsehood concerning Ayesha,u think it not to be an evil unto you: on the contrary, it is better for you.x Every man of them shall be punished according to the injustice of which he hath been guilty;y and he among them who hath undertaken to aggravate the samez shall suffer a grievous punishment. Did not the faithful men, and the faithful women, when ye heard this, judge in their own minds for the best; and say, This is a manifest falsehood? Have they produced four witnesses thereof? wherefore since they have not produced the witnesses, they are surely liars in the sight of GOD. Had it not been for the indulgence of GOD towards you, and his mercy, in this world and in that which is to come, verily a grievous punishment had been inflicted on you, for the calumny which ye have spread: when ye published that with your tongues, and spoke that with your mouths, of which ye had no knowledge; and esteemed it to be light, whereas it was a matter of importance in the sight of GOD. When ye heard it, did ye say, It belongeth not unto us, that we should talk of this matter: GOD forbid! this is a grievous calumny. GOD warneth you, that ye return not to the like crime forever; if ye be true believers. And GOD declareth unto you his signs; for GOD is knowing and wise. Verily they who love that scandal be published of those who believe, shall receive a severe punishment both in this world and in the next. GOD knoweth, but ye know not. 20 Had it not been for the indulgence of GOD towards you and his mercy, and that GOD is gracious and merciful, ye had felt his vengeance. O true believers, follow not the steps of the devil: for whosoever shall follow the steps of the devil, he will command them filthy crimes, and that which is unlawful. If it were not for the indulgence of GOD, and his mercy towards you, there had not been so much as one of you cleansed from his guilt forever: but GOD cleanseth whom he pleaseth; for GOD both heareth and knoweth.
u For the understanding of this passage, it is necessary to relate the following story: Mohammed having undertaken an expedition against the tribe of Mostalak, in the sixth year of the Hejra, took his wife Ayesha with him, to accompany him. In their return, when they were not far from Medina, the army removing by night, Ayesha, on the road, alighted from her camel, and stepped aside on a private occasion: but, on her return, perceiving she had dropped her necklace, which was of onyxes of Dhafâr, she went back to look for it; and in the meantime her attendants, taking it for granted, that she was got into her pavilion (or little tent surrounded with curtains, wherein women are carried in the east) set it again on the camel, and led it away. When she came back to the road, and saw her camel was gone, she sat down there, expecting that when she was missed some would be sent back to fetch her; and in a little time she fell asleep. Early in the morning, Safwân Ebn al Moattel, who had stayed behind to rest himself, coming by, and perceiving somebody asleep, went to see who it was and knew her to be Ayesha; upon which he waked her, by twice pronouncing with a low voice these words, We are God's, and unto him must we return. Then Ayesha immediately covered herself with her veil; and Safwân set her on his own camel, and led her after the army, which they overtook by noon, as they were resting. This accident had like to have ruined Ayesha, whose reputation was publicly called in question, as if she had been guilty of adultery with Safwân; and Mohammed himself knew not what to think, when he reflected on the circumstances of the affair, which were improved by some malicious people very much to Ayesha's dishonour; and notwithstanding his wife's protestations of her innocence, he could not get rid of his perplexity, nor stop the mouths of the censorious, till about a month after, when this passage was revealed, declaring the accusation to be unjust.1 x The words are directed to the prophet, and to Abu Becr, Ayesha, and Safwân, the persons concerned in this false report; since, besides the amends they might expect in the next world, GOD had done them the honour to clear their reputations by revealing eighteen verses expressly for that purpose.2 y The persons concerned in spreading the scandal were Abd'allah Ebn Obba (who first raised it, and inflamed the matter to the utmost, out of hatred to Mohammed), Zeid Ebn Refâa, Hassân Ebn Thabet, Mestah Ebn Othâtha, a great-grandson of Abd'almotalleb's, and Hamna Bint Jahash: and every one of them received fourscore stripes, pursuant to the law ordained in this chapter, except only Abd'allah, who was exempted, being a man of great consideration.3 It is said that, as a farther punishment, Hassân and Mestah became blind, and that the former of them also lost the use of both his hands.4 z viz., Abd'allah Ebn Obba , who had not the grace to become a true believer, but died an infidel.5
1 Al Bokhari in Sonna, Al Beidâwi, Jallalo'ddin, &c. Vide Abu'lf. Vit. Moh. p. 82, &c., and Gagnier, Vie de Mahomet, lib. 4. c. 7. 2 Al Beidâwi. 3 Abulfeda, Vit. Moh. p. 83. 4 Al Beidâwi. 5 See chapter 9, p. 144.
Let not those among you, who possess abundance of wealth and have ability, swear that they will not give unto their kindred, and the poor, and those who have fled their country for the sake of GOD'S true religion: but let them forgive, and act with benevolence towards them. Do ye not desire that GOD should pardon you?a And GOD is gracious and merciful. Moreover they who falsely accuse modest women, who behave in a negligent manner,b and are true believers, shall be cursed in this world, and in the world to come; and they shall suffer a severe punishment.c One day their own tongues shall bear witness against them, and their hands, and their feet, concerning that which they have done. On that day shall GOD render unto them their just due; and they shall know that GOD is the evident truth. The wicked women should be joined to the wicked men, and the wicked men to the wicked women; but the good women should be married to the good men, and the good men to the good women. These shall be cleared from the calumnies which slanderers speak of them;d they shall obtain pardon, and an honourable provision. O true believers, enter not any houses, besides your own houses, until ye have asked leave, and have saluted the family thereof:e this is better for you; peradventure ye will be admonished. And if ye shall find no person in the houses, yet do not enter them, until leave be granted you: and if it be said unto you, Return back, do ye return back. This will be more decent for you:f and GOD knoweth that which ye do. It shall be no crime in you, that ye enter uninhabited houses,g wherein ye may meet with a convenience. GOD knoweth that which ye discover, and that which ye conceal. 30 Speak unto the true believers, that they restrain their eyes, and keep themselves from immodest actions: this will be more pure for them; for GOD is well acquainted with that which they do.
a This passage was revealed on account of Abu Becr: who swore that he would not for the future bestow anything on Mestah, though he was his mother's sister's son, and a poor Mohâjer or refugee, because he had joined in scandalizing his daughter Ayesha. But on Mohammed's reading this verse to him, he continued Mestah's pension.1 b i.e., Who may be less careful in their conduct, and more free in their behaviour, as being conscious of no ill. c Though the words be general, yet they principally regard those who should calumniate the prophet's wives. According to a saying of Ebn Abbas, if the threats contained in the whole Korân be examined, there are none so severe as those occasioned by the false accusation of Ayesha; wherefore he thought even repentance would stand her slanderers in no stead.2 d Al Beidâwi observes, on this passage, that GOD cleared four persons, by four extraordinary testimonies: for he cleared Joseph by the testimony of a child in his mistress's family;3 Moses, by means of the stone which fled away with his garments;4 Mary, by the testimony of her infant;5 and Ayesha, by these verses of the Korân. e To enter suddenly or abruptly into any man's house or apartment, is reckoned a great incivility in the east; because a person may possibly be surprised in an indecent action or posture, or may have something discovered which he would conceal. It is said, that a man came to Mohammed, and wanted to know whether he must ask leave to go in to his sister; which being answered in the affirmative, he told the prophet that his sister had nobody else to attend upon her, and it would be troublesome to ask leave every time he went in to her. What, replied Mohammed, wouldest thou see her naked?6 f Than to be importunate for admission, or to wait at the door. g i.e., Which are not the private habitation of a family; such as public inns, shops, sheds, &c.
1 Al Beidâwi, Jallalo'ddin. 2 Al Beidâwi. 3 See