CHAP. XIII.
Intitled, Thunder
[a]
; revealed at Mecca
[b]
.
In the name of the most merciful God.
[a] This word occurs in the next page.
[b] Or, according to some copies, at Medina.
[c] The meaning of these letters is unknown. Of several conjectural explications which are given of them, the following is one; I am the most wise and knowing God.
[d] Two different kinds;] As sweet and sour, black and white, small and large, &c [1] .
[1] Idem, Jallalo’ddin.
[e] Land of different natures;] Some tracts being fruitful and others barren, some plain and others mountainous, some proper for corn and others for trees, &c [2] .
[2] Iidem.
[a] These shall have collars on their necks;] The collar here mentioned is an engine something like a pillory, but light enough for the criminal to walk about with. Besides the hole to fix it on the neck, there is another for one of the hands, which is thereby fastened to the neck [1] . And in this manner the Mohammedans suppose the reprobates will appear at the day of judgment [2] . Some understand this passage figuratively, of the infidels being bound in the chains of error and obstinacy [3] .
[1] V. Chardin, Voy. de Perse, T. 2. p. 229
[2] See chap. 5. p. 91.
[3] Al Beidawi.
[b] They will ask of thee to hasten evil rather than good;] Provoking and daring thee to call down the divine vengeance on them for their impenitency.
[c] See the Prelim. Disc. §. IV. p. 72.
[d] To raise hope;] Thunder and lightning being the sign of approaching rain; a great blessing, in the eastern countries more especially.
[e] The thunder celebrateth his praise;] Or causeth those who hear it to praise him. Some commentators tell us that by the word thunder, in this place, is meant the angel who presides over the clouds, and drives them forwards with twisted sheets of fire [4] .
[4] Idem, Jallalo’ddin.
[f]
While they dispute concerning God;] This passage was revealed on the following occasion: Amer Ebn al
Tofail and Arbad Ebn Rabîah, the brother of Labîd, went to Mohammed with an
intent to kill him; and Amer began to dispute with him concerning the chief
points of his doctrine, while Arbad, taking a compass, went behind him to
dispatch him with his sword; but the prophet, perceiving his design, implored
God’s protection; whereupon Arbad was immediately struck dead by thunder, and
Amer was struck with a pestilential boil, of which he died in a short time, in
a miserable condition
[5]
.
Jallalo’ddin, however, tells another story saying that Mohammed, having
sent one to invite a certain man to embrace his religion, the person put this
question to the missionary, Who is this apostle, and what is God? Is he of
gold, or of silver, or of brass? Upon which a thunderbolt struck off his
skull, and killed him.
[5] Al Beidawi. v. Golii. not. in Adagia Arab. adject. ad Gram Erpenii, p. 99.
[a] Whatsoever is in heaven and on earth worshippeth God, voluntarily or of force;] The infidels and devils themselves being constrained to humble themselves before him, tho’ against their will, when they are delivered up to punishment.
[b] And their shadows also, morning and evening;] This is an allusion to the increasing and diminishing of the shadows, according to the height of the sun; so that, when they are the longest, which is in the morning and the evening, they appear prostrate on the ground, in the posture of adoration.
[c] Who join that which God hath commanded to be joined;] By believing in all the prophets, without exception, and joining thereto the continual practice of their duty, both towards God and man [1] .
[1] Idem, Jallalo’ddin, Yahya.
[d] Gardens of eternal abode;] Literally, gardens of Eden. See chap. 9. p. 158.
[a] Tho’ a Korân were revealed by which mountains should be removed, &c.] These are miracles which the Koreish required of Mohammed; demanding that he would, by the power of his Korân, either remove the mountains from about Mecca, that they might have delicious gardens in their room, or that he would oblige the wind to transport them, with their merchandise, to Syria (according to which tradition, the words here translated, or the earth cleaved in sunder, should be rendered, or the earth be travelled over in an instant;) or else raise to life Kosai Ebn Kelâb [1] , and others of their ancestors, to bear witness to him; whereupon this passage was revealed.
[1] See chap. 8. p. 142. not. a.
[b] Or to sit down near their habitations;] It is supposed by some that these words are spoken to Mohammed, and then they must be translated in the second person, Nor shall thou cease to sit down, &c. For they say this verse relates to the idolaters of Mecca, who were afflicted with a series of misfortunes for their ill usage of their prophet, and were also continually annoyed and harassed by his parties, which frequently plundered their caravans and drove off their cattle, himself sitting down with his whole army near the city in the expedition of al Hodeibîya [2] .
[2] Al Beidawi.
[c] Until God’s promise come;] i.e. Till death and the day of judgment overtake them; or, according to the exposition in the preceding note, until the taking of Mecca [3] .
[3] Idem.
[d] In outward speech only;] That is, calling them the companion of God, without being able to assign any reason, or give any proof why they deserve to be sharers in the honour and worship due from mankind to him [4] .
[4] Idem.
[a] Those to whom we have given the scriptures, &c.] viz. The first proselytes to Mohammedism from Judaism and Christianity; or the Jews and Christians in general, who were pleased to find the Korân so consonant to their own scriptures [1] .
[1] See chap. 3. p. 59.
[b] Some of the confederates, &c.] That is, such of them as had entered into a confederacy to oppose Mohammed; as did Caab Ebn al Ashraf, and the Jews who followed him, and al Seyid al Najrâni, al Akib, and several other Christians; who denied such parts of the Korân as contradicted their corrupt doctrines and traditions [2] .
[2] Idem.
[c] And bestowed on them wives and children;] As we have on thee. This passage was revealed in answer to the reproaches which were cast on Mohammed, on account of the great number of his wives. For the Jews said that if he was a true prophet, his care and attention would be employed about something else than women and the getting of children [3] . It may be observed that it is a maxim of the Jews that nothing is more repugnant to prophecy, than carnality [4] .
[3] Jallalo’ddin, Yahya.
[4] V. Maimon. More Nev. part 2. c. 36, &c.
[d] The original of the book;] Literally, the mother of the book; by which is meant the preserved table, from which all the written revelations which have been from time to time published to mankind, according to the several dispensations, are transcripts.
[e] The unbelievers;] The persons intended in this passage, it is said, were the Jewish doctors [5] .
[5] Al Beidawi.