Chapter 30

4 See chapter 2, p. 7, and chapter 33. 5 See chapter 19, p. 229. 6 Al Beidâwi.

And speak unto the believing women, that they restrain their eyes, and preserve their modesty, and discover not their ornaments,h except what necessarily appeareth thereof;i and let them throw their veils over their bosoms,j and not show their ornaments, unless to their husbands,k or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons,l or their women,m or the captives which their right hands shall possess,n or unto such men as attend them, and have no need of women,o or unto children, who distinguish not the nakedness of women. And let them not make a noise with their feet, that their ornaments which they hide may thereby be discovered.p And be ye all turned unto GOD, O true believers, that ye may be happy. Marry those who are singleq among you, and such as are honest of your men-servants and your maid-servants: if they be poor, GOD will enrich them of his abundance; for GOD is bounteous and wise. And let those who find not a match, keep themselves from fornication, until GOD shall enrich them of his abundance. And unto such of your slavesr as desire a written instrument allowing them to redeem themselves on paying a certain sum,s write one, if ye know good in them;t and give them of the riches of GOD, which he hath given you.u And compel not your maid-servants to prostitute themselves, if they be willing to live chastely; that ye may seek the casual advantage of this present life;x but whoever shall compel them thereto, verily GOD will be gracious and merciful unto such women after their compulsion.

h As their clothes, jewels, and the furniture of their toilet; much less such parts of their bodies as ought not be seen. i Some think their outward garments are here meant; and others their hands and faces: it is generally held, however, that a free woman ought not to discover even those parts, unless to the persons after excepted, or on some unavoidable occasion, as their giving evidence in public, taking advice or medicines in case of sickness, &c. j Taking care to cover their heads, necks, and breasts. k For whose sake it is that they adorn themselves, and who alone have the privilege to see their whole body. l These near relations are also excepted, because they cannot avoid seeing them frequently, and there is no great danger to be apprehended from them. They are allowed, therefore, to see what cannot well be concealed in so familiar an intercourse,1 but no other part of their body, particularly whatever is between the navel and the knees.2 Uncles not being here particularly mentioned, it is a doubt whether they may be admitted to see their nieces. Some think they are included under the appellation of brothers: but others are of opinion that they are not comprised in this exception; and give this reason for it, viz., lest they should describe the persons of their nieces to their sons.3 m That is, such as are of the Mohammedan religion; it being reckoned by some unlawful, or, at least, indecent, for a woman, who is a true believer, to uncover herself before one who is an infidel, because she will hardly refrain describing her to the men: but others suppose all women in general are here excepted; for, in this particular, doctors differ.4 n Slaves of either sex are included in this exception, and, as some think, domestic servants who are not slaves; as those of a different nation. It is related, that Mohammed once made a present of a man-slave to his daughter Fâtema; and when he brought him to her, she had on a garment which was so scanty that she was obliged to leave either her head or her feet uncovered: and that the prophet, seeing her in great confusion on that account, told her, she need be under no concern, for that there was none present besides her father and her slave.5 o Or have no desire to enjoy them; such as decrepit old men, and deformed or silly persons, who follow people as hangers-on, for their spare victuals, being too despicable to raise either a woman's passion, or a man's jealousy. Whether eunuchs are comprehended under this general designation, is a question among the learned.6 p By shaking the rings, which the women in the east wear about their ankles, and are usually of gold or silver.7 The pride which the Jewish ladies of old took in making a tinkling with these ornaments of their feet, is (among other things of that nature) severely reproved by the prophet Isaiah.8 q i.e., Those who are unmarried of either sex; whether they have been married before or not. r Of either sex. s Whereby the master obliges himself to set his slave at liberty, on receiving a certain sum of money, which the slave undertakes to pay. t That is, if ye have found them faithful, and have reason to believe they will perform their engagement. u Either by bestowing something on them of your own substance, or by abating them 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.1 x It seems Abda'llah Ebn Obba had six women-slaves, on whom he 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.2

1 Idem. 2 Jallalo'ddin. 3 Al Beidâwi. 4 Idem, Jallalo'ddin. 5 Idem. 6 Idem, Yahya, &c. 7 Idem 8 Isaiah iii. 16 and 18. 1 Al Beidâwi. 2 Idem, Jallalo'ddin

And now have we revealed unto you evident signs, and a history like unto some of the histories of those who have gone before you,y 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 lamp is placed, and the lamp enclosed 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:z it wanteth little but that the oil thereof would give light, although no fire touched it. This is light added unto light:a 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,b and that his name be commemorated therein! men celebrate his praise in the same, morning and evening, whom neither merchandising 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 vapor in a plain,c which the thirsty traveller thinketh to be water, until, when he cometh thereto, he findeth it to be nothing; but he findeth GOD with him,d and he will fully pay him his account; and GOD is swift in taking an account;

y i.e., The story of the false accusation of Ayesha, which resembles those of Joseph and the Virgin Mary.3 z But of a more excellent kind. Some think the meaning to be that the tree grows neither in the eastern nor the western parts, but in the midst of the world, namely, in Syria, where the best olives grow.4 a 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 Korân, or God's enlightening grace in the heart of man; and in divers other manners. b The connection 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.5 c The Arabic word Serâb signifies that false appearance which, in the eastern countries, is 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 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.1 d That is, He will not escape the notice or vengeance of GOD.

3 Iidem. 4 Iidem. 4 Al Beidâwi.

40 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 stretcheth 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 all 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;e 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.f 50 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 GOD, 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, 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.

e This assertion, which has already occurred in another place,2 being not true in strictness, the commentators suppose that by water is meant seed; or else that water is mentioned only as the chief cause of the growth of animals, and a considerable and necessary constituent part of their bodies. f 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;3 or, as others tell us, by Mogheira Ebn Wayel, who refused to submit a dispute he had with Al. to the prophet's decision.4

1 Vide Q. Curt. de rebus Alex. lib. 7, et Gol. in Alfrag. p. 111, et in Adag. Arab. ad calcem Gram. Erp. p. 93. 2 Chapter 21, p. 243. 3 See chapter 4, p. 61. 4 Al Beidâwi

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;g 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;h namely, before the morning prayer,i and when ye lay aside your garments at noon,j and after the evening prayer.k 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; 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.l GOD both heareth and knoweth. 60 It shall be no crime in the blind, nor shall 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,m 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.n

g i.e., As he caused the Israelites to dispossess the Canaanites, &c. h 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.1 i Which is the time of people's rising from their beds, and dressing themselves for the day. j 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. k When ye 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. l See before, p. 266. m 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 defiled them; others imagined they ought not to eat in the house of another, though ever so nearly related to them, or though they were entrusted 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 burthensome.1 The whole passage seems to be no more than a declaration that the things scrupled were perfectly innocent; however, the commentators say it is now abrogated, and that it related only to the old Arabs, in the infancy of Mohammedism. n 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.2

1 Idem.

And when ye enter any houses, salute one anothero 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,p 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;q 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.r GOD knoweth such of you as privately withdraw themselves 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 well knoweth what ye are about: and on a certain day they shall be assembled before him; and he shall declare unto them that which they have done; for GOD knoweth all things.

o Literally yourselves; that is, according to al Beidâwi, 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 on the righteous servants of God: for the angels will return your salutation. p As, at public prayers, or a solemn feast, or at council, or on a military expedition. q 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.3 r These words are variously interpreted; for their meaning may be, either, Make not 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 compellation, as, O apostle of GOD, or, O prophet of GOD, and speak in an humble modest manner.4

1 Idem, Jallalo'ddin. 2 Iidem. 3 Al Beidâwi. 4 Idem, Jallalo'ddin, &c.