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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.* 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; 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; namely, before the morning prayer,d and when ye lay aside your garments at noon, and after the evening prayer. 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 before them, ask leave. Thus GOD declareth his signs unto you ; "Your obedience is just. The Omnipotent weigheth all your actions."

that age

Savary.

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bi. e. As he caused the Israelites to dispossess the Canaanites, &c.

Because there are certain times when it is not convenient, even for a domestic, or a child, to come into 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.5

(The ancient authority of the father of a family, the first which was known to man, is still preserved entire in the East. The Koran did not establish it. It only rendered it more sacred. There, a father of a family still enjoys all the rights conferred on him by nature. He is the judge and high priest. His servants, his children, do not come into his presence without his permission. They are bound to go at morning, noon, and at evening, to offer their services to him, and receive his blessing. He decides on the disputes which arise between them, and sacrifices the victims of the Beiram (the festival of the Turks). It is there that objects capable of exciting affecting emotions may be seen. Under the same roof often reside four generations. Extreme old age, robust manhood, and tender infancy, may there be seen united together by sacred and cherished ties.)-Savary.

a Which is the time of people rising from their beds, and dressing themselves for the day.

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.

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.

Al Beidâwi.

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. GOD both heareth and knoweth. 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, 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. And when ye enter any houses, salute one anotherk 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,' 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;" 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.*" GOD knoweth such of you as privately withdraw themselves

See before, p. 291.

"Aged women who are passed the time of marriage, may lay aside their veils, provided that they do not affect to show themselves."-Savary.

bi. 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 intrusted 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 burdensome. 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.

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.7

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.

1 As, at public prayers, or a solemn feast, or at council, or on a military expedition. 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.8

"Speak not to the prophet with that familiarity which ye use unto each other." -Savary.

■ These words are variously interpreted; for their meaning may be, either, Make

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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.

CHAPTER XXV.

INTITLED, AL FORKAN; REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL GOD.

BLESSED be he who hath revealed the Forkan unto his servant, that he may be a preacher to all creatures; unto whom belongeth the kingdom of heaven and of earth: who hath begotten no issue; and hath no partner in his kingdom: who hath created all things, and disposed the same according to his determinate will.* Yet have they taken other gods besides him. which have created nothing, but are themselves created ;P and are able neither to avert evil from, nor to procure good unto themselves; and have not the power of death, or of life, or of raising the dead. And the unbelievers say, This Korán is no other than a forgery which he hath contrived; and other people have assisted him therein : but they utter an unjust thing, and a falsehood. They also say, These are fables of the ancients, which he hath caused to be written down; and they are dictated unto him morning and evening. Say, He hath revealed it, who knoweth the secrets in heaven and earth: verily he is gracious and merciful. And they say, What kind of apostle is this? He eateth food, and walketh in the streets, as we do: unless an angel be sent down unto him,

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.

• Which is one of the names of the Korân. See the Prelim. Disc. sect. iii. p. 40. "By Him all that existeth was drawn from nothing, and he preserveth it in harmonious order."-Savary.

P Being either the heavenly bodies, or idols, the works of men's hands.

4 See chap. 16, p. 223. It is supposed the Jews are particularly intended in this place; because they used to repeat passages of ancient history to Mohammed, on which he used to discourse and make observations.1

Being subject to the same wants and infirmities of nature, and obliged to submit to the same low means of supporting himself and his family, with ourselves. The Meccans were acquainted with Mohammed, and with his circumstances and way of life, too well to change their old familiarity into the reverence due to the messenger of God: for a prophet hath no honour in his own country.

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and become a fellow preacher with him; or unless a treasure be cast down unto him; or he have a garden, of the fruit whereof he may eat; we will not believe. The ungodly also say, Ye follow no other than a man who is distracted. Behold what they liken thee unto. But they are deceived; neither can they find a just occasion to reproach thee.* Blessed be he, who, if he pleaseth, will make for thee a better provision than this which they speak of: namely, gardens through which rivers flow: and he will provide thee palaces. But they reject the belief of the hour of judgment, as a falsehood: and we have prepared for him, who shall reject the belief of that hour, burning fire; when it shall see them from a distant place, they shall hear it furiously raging and roaring. And when they shall be cast, bound together, into a strait place thereof, they shall there call for death; but it shall be answered them, Call not this day for one death, but call for many deaths. Say, Is this better, or a garden of eternal duration which is promised unto the pious? It shall be given unto them for a reward, and a retreat: therein shall they have whatever they please, continuing in the same for ever. This is a promise to be demanded at the hands of thy Lord. On a certain day he shall assemble them, and whatever they worship, besides GOD; and shall say unto the worshipped, Did ye seduce these my servants; or did they wander of themselves from the right way? They shall answer, God forbid! It was not fitting for us, that we should take any protectors besides thee: but thou didst permit them and their fathers to enjoy abundance; so that they forgot thy admonition, and became lost people. And God shall say unto their worshippers, Now have these convinced you of falsehood, in that which ye say they can neither avert your punishment, nor give you any assistance. And whoever of you shall be guilty of injustice, him will we cause to taste a grievous torment,† We have sent no messengers before thee, but they ate food, and walked through the streets and we make some of you an occasion of trial unto others." Will ye persevere with patience? since your LORD regardeth your perseverance. *[XIX.] They who hope not to meet us at the resurrection say, Unless the angels be sent down unto us, or we see our LORD himself, we will not believe. Verily they behave themselves arrogantly; and have transgressed with an enormous transgression. The day whereon they shall see the angels, there shall be no glad tidings on that day for the wicked; and they shall say, Be this removed far from us! and we will come unto the work which they shall have wrought, and we will make it as dust scattered abroad. On that day shall they who are destined to paradise be more happy in an abode, and have a preferable place of repose at

"They are in blindness. They no more shall find the light."-Savary. "Whosoever of you hath lived in impiety shall undergo a grievous punishment."-Savary.

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Giving occasion of envy, repining, and malice; to the poor, mean, and sick, for example, when they compare their own condition with that of the rich, the noble, and those who are in health: and trying the people to whom prophets are sent, by those prophets.

Viz., At their death, or at the resurrection.

Al Beidawi, Jallalo'ddin.

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On that day the heaven shall be cloven in sunder by the clouds, and the angels shall be sent down, descending visibly therein ;ˇ On that day the kingdom shall of right belong wholly unto the Merciful; and that day shall be grievous for the unbelievers. On that day the unjust person shall bite his hands for anguish and despair, and shall say, Oh that I had taken the way of truth with the apostle! Alas for me! Oh that I had not taken such a one for my friend! He seduced me from the admonition of God, after it had come unto me: for the devil is the betrayer of man. And the apostle shall say, O LORD, verily my people esteemed this Korân to be a vain composition. In like manner did we ordain unto every prophet an enemy from among the wicked: but thy LORD is a sufficient director and defender. The unbelievers say, Unless the Korân be sent down unto him entire at once, we will not believe. But in this manner have we revealed it, that we might confirm thy heart thereby," and we have dictated it gradually, by distinct parcels. They shall not come unto thee with any strange question; but we will bring thee the truth in answer, and a most excellent interpretation. They who shall be dragged

"The guests of paradise shall enjoy the sweets of repose, and shall have a delicious place in which to slumber at noon."-Savary.

For the business of the day of judgment will be over by that time; and the blessed will pass their noon in paradise, and the damned in hell.

vi. e. They shall part and make way for the clouds which shall descend with the angels, bearing the books wherein every man's actions are recorded.

It is supposed by some that these words particularly relate to Okba Ebn Abi Moait, who used to be much in Mohammed's company, and having once invited him to an entertainment, the prophet refused to taste of his meat unless he would profess Islâm; which, accordingly, he did. Soon after, Okba, meeting Obba Ebn Khalf, his intimate friend, and being reproached by him for changing his religion, assured him that he had not, but had only pronounced the profession of faith to engage Mohammed to eat with him, because he could not for shame let him go out of his house without eating. However, Obba protested that he would not be satisfied, unless he went to Mohammed and set his foot on his neck, and spit in his face: which Okba, rather than break with his friend, performed in the public hall, where he found Mohammed sitting; whereupon the prophet told him that if ever he met him out of Mecca, he would cut off his head. And he was as good as his word; for Okba, being afterwards taken prisoner at the battle of Bedr, had his head struck off by Ali, at Mohammed's command. As for Obba, he received a wound from the prophet's own hand, at the battle of Ohod, of which he died at his return to Mecca. According to the preceding note, this was Obba Ebn Khalf.

As were the Pentateuch, Psalms, and Gospel, according to the Mohammedan notion; whereas it was twenty-three years before the Korûn was completely revealed.

Both to infuse courage and constancy into thy mind, and to strengthen thy memory and understanding. For, say the commentators, the prophet's receiving the divine directions from time to time, how to behave, and to speak on any emergency, and the frequent visits of the angel Gabriel, greatly encouraged and supported him under all his difficulties; and the revealing of the Korân by degrees was a great, and, to him, a necessary help for his retaining and understanding it; which it would have been impossible for him to have done with any exactness, had it been revealed at once; Mohammed's case being entirely different from that of Moses, David, and Jesus, who could all read and write, whereas he was perfectly illiterate.7

"The orientals are accustomed to sleep at noon. They get through their business in the morning, make a slight meal about eleven o'clock, and pass in the arms of sleep those hours in which the heat is the most intense. This relaxation from labour is rendered necessary by a burning climate. Europeans at length become habituated to it. A Turk, who can thus recline by a rivulet, under the shade of orange-trees, believes himself to be already in possession of the garden of delights which is promised by Mohammed."-Savary.

4 Al Beidawi, Jallalo'ddin. Al Beidâwi. Vide Gagnier, Vie de Moham. vol. 1, p. 362. See the Prelim. Disc. sect. iii. p. 46, &c. 7 Al Beidawi, &c.

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