thy wife to thyself, and fear GoD: and thou didst conceal that in thy mind which God had determined to discover," and didst fear men; whereas it was more just that thou shouldst fear God. But when Zeid had determined the matter concerning her, and had resolved to divorce her, we joined her in marriage unto thee; lest a crime should be charged on the true believers, in marrying the wives of their adopted sons, when they have determined the matter concerning them; and the command of God is to be performed. No crime is to be charged on the prophet, as to what God hath allowed him, conformable to the ordinance of GOD with regard to those who preceded him (for the command of GOD is a determinate decree), who brought the messages of GOD, and feared him, and feared none besides GOD and GOD is a sufficient accountant. Mohammed is not the father of any man among you; but the apostle of GOD, and the seal of the prophets and God knoweth all things. O true believers, remember GoD with a frequent remembrance, and celebrate his praise morning and evening. It is he who is gracious unto you, and his angels intercede for you, that he may lead you forth from darkness into light; and he is merciful towards the true believers. Their salutation, on the day whereon they shall meet

Mohammed, or, as others say, by his wife Khadijah before she married him. Some years after, Haretha, hearing where his son was, took a journey to Mecca, and offered a considerable sum for his ransom; whereupon Mohammed said, Let Zeid come hither; and if he chooses to go with you, take him without ransom; but if it be his choice to stay with me, why should I not keep him? And Zeid being come, declared that he would stay with his master, who treated him as if he were his only son. Mohammed no sooner heard this but he took Zeid by the hand, and led him to the black stone of the Caaba, where he publicly adopted him for his son, and constituted him his heir; with which the father acquiesced, and returned home well satisfied. From this time Zeid was called the son of Mohammed, till the publication of Islâm; after which the prophet gave him to wife Zeinab.

Namely, thy affection to Zeinab. The whole intrigue is artfully enough unfolded in this passage; the story is as follows.

Some years after his marriage, Mohammed going to Zeid's house on some affair, and not finding him at home, accidentally cast his eyes on Zeinab, who was then in a dress which discovered her beauty to advantage, and was so smitten at the sight, that he could not forbear crying out, God be praised, who turneth the hearts of men as he pleaseth! This Zeinab failed not to acquaint her husband with, on his return home; whereupon Zeid, after mature reflection, thought he could do no less than part with his wife, in favour of his benefactor; and therefore resolved to divorce her, and acquainted Mohammed with his resolution but he, apprehending the scandal it might raise, offered to dissuade him from it, and endeavoured to stifle the flames which inwardly consumed him; but at length, his love for her being authorized by this revelation, he acquiesced, and after the term of her divorce was expired, married her, in the latter end of the fifth year of the Hejra."

It is observed that this is the only person, of all Mohammed's companions, whose name is mentioned in the Korân.

Whence Zeinab used to vaunt herself above the prophet's other wives, saying, that God had made the match between Mohammed and herself, whereas their matches were made by their relations.1

For this feigned relation, as has been observed, created an impediment of marriage among the old Arabs, within the prohibited degrees, in the same manner as if it had been real; and therefore Mohammed's marrying Zeinab, who had been his adopted son's wife, occasioned great scandal among his followers, which was much heightened by the Jews and hypocrites: but the custom is here declared unreasonable, and abolished for the future.

(The Mohammedans consider Mohammed as the seal of the prophets, Khatem Elnabin. They say that he came to confirm the mission of those who preceded him, and that he has had no successor.)-Savary.

'Al Jannabi V Gagnier Vie de Moh. lib. 4. c. 3. 'Al Beidâwi, al Jannabi, &c. Cdem.

shall be, Peace! and he hath prepared for them an honourable recomense. O prophet, verily we have sent thee to be a witness, and a bearer of good tidings, and a denouncer of threats, and an inviter unto God, hrough his good pleasure, and a shining light. Bear good tidings therefore unto the true believers, that they shall receive great abundance from GoD And obey not the unbelievers, and the hypocrites, and mind not their vil treatment: but trust in GoD; and GOD is a sufficient protector.* true believers, when ye marry women who are believers, and afterwards put them away, before ye have touched them, there is no term prescribed you to fulfil towards them," after their divorce: but make them a present,” and dismiss then. freely with an honourable dismission. O prophet, we have allowed thee thy wives unto whom thou hast given their dower, and also the slaves which thy right hand possesseth, of the booty which GOD hath granted thee; and the daughters of thy uncle, and the daughters of thy aunts, both on thy father's side, and on thy mother's side, who have fled with thee from Mecca, and any other believing woman, if she give herself unto the prophet; in case the prophet desireth to take her to wife. This is a peculiar privilege granted unto thee abovɛ the rest of the true believers. We know what we have ordained them concerning their wives, and the slaves which their right hands possess lest it should be deemed a crime in thee to make use of the privilege granted thee; for God is gracious and merciful. Thou mayest postpone the turn of such of thy wives as thou shalt please, in being called to thy bed and thou mayest take unto thee her whom thou shalt please, and

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* 44 Obey neither the unbelievers nor the impious. Injure them not. Put thy trust in God: his protection is a sure refuge."-Savary.

That is, Ye are not obliged to keep them any certain time before ye dismiss them, as ye are those with whom the marriage has been consummated. See chap. 2.

i. e. If no dower has been assigned them: for if a dower has been assigned, the husband is obliged, according to the Sonna, to give the woman half the dower agreed on, besides a present. This is still to be understood of such women with whom the marriage has not been consummated.

It is said, therefore, that the women slaves which he should buy are not included in this grant.

But not the others. It is related of Omm Hâni, the daughter of Abu Taleb, that she should say, The apostle of God courted me for his wife; but I excused myself to him, and he accepted of my excuse: afterwards this verse was revealed; but he was not thereby allowed to marry me, because 1 fled not with him.3

It may be observed that Dr. Prideaux is much mistaken, when he asserts that Mohammed in this chapter brings in God exempting him from the law in the fourth chapter,' whereby the Moslems are forbidden to marry within certain degrees, and giving him an especial privilege to take to wife the daughter of his brother, or the daughter of his sister.'

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Without demanding any dower. According to a tradition of Ebn Abbas, the prophet, however, married no woman without assigning her a dower. The commentators are not agreed who was the woman particularly meant in this passage; but they name four who are supposed to have thus given themselves to the prophet, viz. Maimuna Bint al Hareth, Zeinab Bint Khozaima. Ghozîa Bint Jaber, surnamed Omm Shoraic (which three he actually married), and Khawla Bint Hakim, whom, as it seems, he rejected.

For no Moslem can legally marry above four wives, whether free women or slaves; whereas Mohammed is, by the preceding passage, left at liberty to take as many as he oleased, though with some restrictions.

"Fear not to be cuipable in using thy rights."-Savary.

Al Beidâwi, al Jannaot, &c.

• Jidem.

⚫ See p. 63.

'See Prid. Life of

Mol.. p 116

re: whom thou shalt desire of those whom thou shalt have before rejected: and it shall be no crime in thee. This will be more easy, that they may be entirely content, and may not be grieved, but may be well pleasec with what thou shalt give every of them: GoD knoweth whatever is in your hearts; and GoD is knowing and gracious. It shall not be lawful for tace to take other women to wife hereafter, nor to exchange any of thy wives for them, although their beauty please thee; except the slaves whom thy right hand shali possess: and GoD observeth all things. O true believers, enter not the houses of the prophet, unless it be permitted you to eat meat with him, without waiting his convenient time; but when ye are invited, then enter. And when ye shall have eaten, disperse yourselves; and stay not to enter into familiar discourse: for this incommodeth the prophet. He is ashamed to bid you depart; but GoD is not ashamed of the truth. And when ye ask of the prophet's wives what ye may have occasion for, ask it of them from behind a curtain. This will be more pure for your hearts and their hearts. Neither is it fit for you to give any uneasiness to the apostle of GoD, or to marry his wives after him for ever :' for this would be a grievous thing in the sight of GOD. Whether ye divulge a thing of conceal it, verily God knoweth all things. It shall be no crime in them, a to their fathers, or their sons, or their brothers, or their brothers

By this passage some farther privileges were granted unto Mohammed; for, whereas her men are obliged to carry themselves equally towards their wives, in case they had more than one, particularly as to the duties of the marriage bed, to which each has a right to be called in her turn, (which right was acknowledged in the most early ages') and can. not take again a wife whom they have divorced the third time, till she has been married to another and divorced by him, the prophet was left absolutely at liberty to deal with them in these and other respects as he thought fit.

The commentators differ as to the express meaning of these words. Some think Mohammed was thereby forbidden to take any more wives than nine, which number he then had, and is supposed to have been his stint, as four was that of other men; some imagine that after this prohibition, though any of the wives he then had should die, or be divorced, yet he could not marry another in her room; some think he was only forbidden from this time forward to marry any other woman than one of the four sorts mentioned in the preceding passage; and others' are of opinion that this verse is abrogated by the two preceding verses, or one of them, and was revealed before them, though it be read after them.2

By divorcing her and marrying another. Al Zamakhshari tells us, that some are of opinion this prohibition is to be understood of a particular kind of exchange used among the idolatrous Arabs, whereby two men made a mutual exchange of their wives, without any other formality.

That is, Let there be a curtain drawn between you, or let them be veiled, while ye talk with them. As the design of the former precept was to prevent the impertinence of troublesome visitors, the design of this was to guard against too near an intercourse or familiarity between his wives and his followers; and was occasioned, it is said, by the hand of one of his companions accidentally touching that of Ayesha, which gave the prophet some uneasiness.

1i. e. Either such as he shall divorce in his lifetime, or his widows after his death. This was another privilege peculiar to the prophet.

It is related, that in the Khalifat of Omar, Ashath Ebn Kais married the woman whom Mohammed had dismissed without consummating his marriage with her;' upon which the Khalif at first was thinking to stone her, but afterwards changed his mind, on its being represented to him that this prohibition related only to such women to whom the prophet had gone in.

• See Kor. chap. 4, p. 59, &c. As Abu'l Kasem Hebatallah.

Beidawi.

See Gen. xxx. 14, &c. • See chap. 2, p. 26 Al Zamakh., al Beidâwi, Jallalo'ddin, &c. 'A Al Beidâwi.

'See before, p. 348, note e.

sons, or their sisters' sons, or their women, or the slaves which their right hand possess, if they speak to them unveiled: and fear ye GOD;" for GoD s witness of all things. Verily GOD and his angels bless the prophet. O true believers, do ye also bless him, and salute him with a respectful salutation. As to those who offend GoD and his apostle, GoD shall curse them in this world and in the next; and he hath prepared for them a shameful punishment. And they who shall injure the true believers of either sex, without their deserving it, shall surely bear the guilt of calumny and a manifest injustice. O prophet, speak unto thy wives, and thy daughters, and the wives of the true believers, that they cast their outer garments over them when they walk abroad; this will be more proper, that they may be known to be matrons of reputation, and may not be affronted by unseemly words or actions. God is gracious and merciful. Verily if the hypocrites, and those in whose hearts is an infirmity, and they who raise disturbances in Medina, do not desist, we will surely stir thee up against them, to chastise them: henceforth they shall not be suffered to dwell near thee therein, except for a little time, and being accursed; wherever they are found they shall be taken, and killed with a general slaughter, accordng the sentence of GoD concerning those who have been before; and thou shalt not find any change in the sentence of GoD. Men will ask thee concerning the approach of the last hour; answer, Verily the knowledge thereof is with GoD alone; and he will not inform thee: peradventure the hour is nigh at hand. Verily God hath cursed the infidels, and hath prepared for them a fierce fire, wherein they shall remain for ever: they shall find no patron or defender. On the day where on their faces shall be rolled in hell fire, they shall say, O that we had obeyed GOD, and had obeyed his apostle And they shall say, O LORD, verily we have obeyed our lords. and our great men; and they have seduced us from the right way. O LORD, g.ve them the double of our punishment; and curse them with a heavy curse! O true believers, be not as those who injured Moses; but GOD cleared him from the scandal which they had spoken concerning him;'

"The words are directed to the prophet's wives.

Hence the Mohammedans seldom mention his name without adding, On whom be the blessing of God, and peace! or the like words.

This verse was revealed, according to some, on occasion of certain hypocrites who had s.andered Ali; cr, according to others, on occasion of those who falsely accused Avesha, &c.

The original word properly signifies the large wrappers, usually of white linen, with which he women of the East cover themselves from head to foot when they go abroad. ne commentatora aro ɔ agreed what this injury was. Some say that Moses using to was: mself apart, certain malicious people gave out that he had a rupture (or, say others, ha. was a leper, or asmaphrodite), and for that reason was ashamed to wash with then but God cleared him from this aspersion, by causing the stone on which he had laid his clothes while he washed to run away with them into the camp, whither Moses folced it naked and up that means the Israelites, in the midst of whom he was gotten ere e was aware, plainly perceived the falsehood of the report. Others suppose Ka-an's cusation of Moses is here intended, or else the suspicion of Aaron's murder, which was

:

• Seg chap. 24.

'See chap. 28, p. 323.

nd he was of great consideration in the sight of GOD. Orue believers, ear GoD, and speak words well directed; that God may correct your works for you, and may forgive you your sins: and whoever shall obey GoD and his apostle shall enjoy great felicity. We proposed the ith unto the heavens, and the earth, and the mountains: and they refused to undertake the same, and were afraid thereof; but man undertook it: verily he was injust to himself, and foolish; † that God may punish the hypocritical men, and the hypocritical women, and the idolaters, and the idolatresses; nd that God may be turned unto the true believers, both me and women; for GoD is gracious and merciful.

u

CHAPTER XXXIV.

INTITLED, SABA; REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL Oon

PRAISE be unto God, unto whom belongeth whatever's in the heavens and on earth and unto him be praise in the world to come; for he is wise and intelligent. He knoweth whatsoever entereth into the earth, and

cast on Moses because he was with him when he died on mount Hor; of which latter he was justified by the angels bringing his body and exposing it t public view, or, say some, by the testimony of Aaron himself, who was raised to life for that purpose.

The passage is said to have been occasioned by some reflections which were cast on Mohammed, on his dividing certain spoils; and that when they came to his ear, he said, God be merciful unto my brother Moses: he was wronged more than this, and bore it with patience."

Some copies for inda read abda, according to which the words should be translated, And he was an illustrious servant of God.

O believers, fear the Lord. Let tru: govera your speech."-Savary. By faith is here understood entire obc

ace to the law of God, which is represented to be of so high concern (no less than etern happiness or misery depending on the ob servance or neglect thereof), and so diu in the performance, that if God should pro pose the same, on the conditions annexed, to the vaster parts of the creation, and they had understanding to comprehend the offer, the, would decline it, and not dare to take on then a duty, the failing wherein must be attenica with so terrible a consequence; and yet mar is said to have undertaken it, notwithstanding his weakness and the infirmities of his nature. Some imagine this proposal is not hypothetical, but was actually made to the heavens earth, and mountains, which at their first creation were endued with reason, and that God told them he had made a law, and her crented paradise for the recompense of such as were obedient to it, and hell for the puniscent of the disobedient; to which they answered, they were content to be obliged to per11 the services for which they were created, ba would not undertake to fulfil the dive law on those conditions, and therefore desired neither reward nor punishment; they so, that when Adam was created, the same ofer was made him, and he accepted it. Te commentators have other explications of this Passage, which it would be too prolix to transcribe.

+ " They dared not to receive it. They trembled to bear this holy burden. Man received it, and he hath become unjust and foli.h.”—Savary.

7

Unjust to himself, in not fulfilling hia engagements and obeying the law he ha ccepted; and foolish, in not considering the consequence of his disobedience and neglect Mention is made of the people of Saba in the fifteenth verse.

As the rain, hidden treasures, the dead, &c.

• Jallalo'ddin, al Beidâwi.

'Al Bokhari.

'Jallalo'ddin, al Beidâwi.