fac-similé
Sale, 1734
CHAP. XXII.
Intitled, The Pilgrimage
[a]
; revealed at Mecca
[b]
.
In the name of the most merciful God.
notes originales
[a] Some ceremonies used at the pilgrimage of Mecca being mentioned in this chapter, gave occasion to the inscription.
[b] Some [1] except two verses, beginning at these words, There are some men who serve God, in a wavering manner, &c. And others [2] six verses, beginning at, These are two opposite parties, &c.
[1] Jallalo’ddin.
[2] Al Beidawi.
[c] The shock of the last hour;] Or, the earthquake which, some say, is to happen a little before the sun rises from the west; one sign of the near approach of the day of judgment [3] .
[3] See the Prelim. Disc. §. IV. p. 29, &c.
[d] See the Prelim. Disc. §. IV. p. 82.
[e] There is a man who disputeth concerning God, &c.] This passage was revealed on account of al Nodar Ebn al Hareth, who maintained that the angels were the daughters of God, that the Korân was a fardel of old fables, and denied the resurrection [4] .
[4] Al Beidawi.
[f] See chap. 96.
[g] There is a man who disputeth concerning God, &c.] The person here meant, it is said, was Abu Jahl [5] , a principal man among the Koreish, and a most inveterate enemy of Mohammed and his religion. His true name was Amru Ebn Heshâm, of the family of Makhzûm; and he was surnamed Abu’lhocm, i.e. the father of wisdom, which was afterwards changed into Abu Jahl, or the father of folly. He was slain in the battle of Bedr [1] .
[5] Jallalo’ddin.
[1] See chap. 8. p. 145.
[a]
There are some men who serve God waveringly, standing on the verge, &c.]
This expression alludes to one who being posted in the skirts of an
army, if he sees the victory inclining to his own side, stands his ground, but
if the enemy is likely to prevail, takes to his heels.
The passage, they say, was revealed on account of certain Arabs of the
desart, who came to Medina, and having professed Mohammedism, were well enough
pleased with it so long as their affairs prospered, but if they met with any
adversity, were sure to lay the blame on their new religion. A tradition of
Abu Saïd mentions another accident as the occasion of this passage, viz. that
a certain Jew embraced Islâm, but afterwards taking a dislike to it, on
account of some misfortune which had befallen him, went to Mohammed, and
desired he might renounce it, and be freed from the obligation of it: but the
prophet told him that no such thing was allowed in his religion
[2]
.
[2] Al Beidawi.
[b] Let him strain a rope towards heaven, &c.] Or, Let him tie a rope to the roof of his house, and hang himself; that is, let him carry his anger and resentment to ever so great a height, even to be driven to the most desperate extremities, and see whether with all his endeavours he will be able to intercept the divine assistance [3] .
[3] Idem.
[c] Adore God;] Confessing his power, and obeying his supreme command.
[d] These are two opposite parties, &c.] viz. The true believers, and the infidels. The passage is said to have been revealed on occasion of a dispute between the Jews and the Mohammedans; the former insisting that they were in greater favour with God, their prophet and revelations being prior to those of the latter; and these replying, that they were more in God’s favour, for that they believed not only in Moses but also in Mohammed, and in all the scriptures without exception; whereas the Jews rejected Mohammed, tho’ they knew him to be a prophet, out of envy [1] .
[1] Idem.
[a] Unto a good saying;] viz. The profession of God’s unity; or these words, which they shall use at their entrance into paradise, Praise be unto God, who hath fulfilled his promise unto us [2] .
[2] Idem.
[b] When we gave Abraham the site of the Caaba for an abode;] i.e. For a place of religious worship; showing him the spot where it had stood, and also the model of the old building, which had been taken up to heaven at the flood [3] .
[3] See the Prelim. Disc. §. IV.
[c] Proclaim unto the people a solemn pilgrimage;] It is related that Abraham, in obedience to this command, went up to mount Abu kobeis, near Mecca, and cried from thence, O men, perform the pilgrimage to the house of your Lord; and that God caused those who were then in the loins of their fathers, and the wombs of their mothers, from east to west, and who, he knew beforehand, would perform the pilgrimage, to hear his voice. Some say, however, that these words were directed to Mohammed, commanding him to proclaim the pilgrimage of valediction [4] : according to which exposition the passage must have been revealed at Medina.
[4] Al Beidawi.
[d] The advantages which accrew to them from the visiting this holy place;] viz. The temporal advantage made by the great trade driven at Mecca during the pilgrimage, and the spiritual advantage of having performed so meritorious a work.
[e] The appointed days;] Namely, The ten first days of Dhu’lhajja; or the tenth day of the same month, on which they slay the sacrifices, and the three following days [5] .
[5] Idem, Jallalo’ddin.
[a] Let them put an end to the neglect of their persons;] By shaving their heads, and other parts of their bodies, and cutting their beards and nails in the valley of Mina; which the pilgrims are not allowed to do from the time they become Mohrims, and have solemnly dedicated themselves to the performance of the pilgrimage, till they have finished the ceremonies, and slain their victims [1] .
[1] Iidem. See chap. 2. p. 23. chap. 5. p. 95. and Bobov. de Peregr. Meccana. p. 15, &c.
[b] Let them pay their vows;] By doing the good works which they have vowed to do in their pilgrimage. Some understand the words only of the performance of the requisite ceremonies.
[c] And compass the ancient house;] i.e. The Caaba; which the Mohammedans pretend was the first edifice built and appointed for the worship of God [2] . The going round this chappel is a principal ceremony of the pilgrimage, and is often repeated; but the last time of their doing it, when they take their farewell of the temple, seems to be more particularly meant in this place.
[2] See chap. 3. p. 47. and the Prelim. Disc. §. IV.
[d] Whoever shall regard the sacred ordinances of God;] By observing what he has commanded, and avoiding what he has forbidden, or, as the words also signify, Whoever shall honour what God hath sanctified, or commanded not to be profaned; as the temple and territory of Mecca, and the sacred months, &c.
[e] Avoid speaking that which is false;] Either by asserting wrong and impious things of the Deity; or by bearing false witness against your neighbours.
[f] Like that which falleth from heaven, &c.] Because he who falls into idolatry, sinketh from the height of faith into the depth of infidelity, has his thoughts distracted by wicked lusts, and is hurried by the devil into the most absurd errors [3] .
[3] Al Beidawi.
[g]
Whoso maketh valuable offerings unto God;] By choosing a well-favoured and costly victim, in honour of him to
whom it is destined. They say Mohammed once offered a hundred fat camels, and
among them one which had belonged to Abu Jahl, having in his nose a ring of
gold: and that Omar offered a noble camel, for which he had been bid three
hundred dinârs
[4]
.
The original may also be translated generally, Whoso regardeth the rites
of the pilgrimage, &c. But the victims seem to be more particularly intended
in this place.
[4] Idem.
[h] Unto the professors of every religion;] Jallalo’ddin understands this passage in a restrained sense, of the former nations who were true believers; to whom God appointed a sacrifice, and a fixed place and proper ceremonies for the offering of it.
[a] Standing on their feet disposed in right order;] That is, as some expound the word, standing on three feet, having one of their fore feet tied up, which is the manner of tying camels to prevent their moving from the place. Some copies instead of sawâffa, read sawâffena, from the verb safana, which properly signifies the posture of a horse, when he stands on three feet, the edge of the fourth only touching the ground.
[b] Unto him who is content without asking, and unto him who asketh;] Or, as the words may also be rendered, Unto him who asketh in a modest and humble manner, and unto him who wanteth but dareth not ask.
[c] Permission is granted unto those who take arms, &c.] This was the first passage of the Korân which allowed Mohammed and his followers to defend themselves against their enemies by force, and was revealed a little before the flight to Medina; till which time the prophet had exhorted his Moslems to suffer the injuries offered them with patience, which is also commanded in above seventy different places of the Korân [1] .
[1] Al Beidawi, &c. V. the Prelim. Disc. §. II. p. 48, &c.
[d] If God did not repel the violence of some men by others, verily monasteries, and churches, &c. would be demolished.] That is, The public exercise of any religion, whether true or false, is supported only by force; and therefore, as Mohammed would argue, the true religion must be established by the same means.
[a]
How many wells have been abandoned, &c.] That is, How many spots in the deserts, which were formerly
inhabited, are now abandoned? a neglected well being the proper sign of such a
deserted dwelling in those parts, as ruins are of a demolished town.
Some imagine that this passage intends more particularly a well at the
foot of a certain hill in the province of Hadramaut, and a castle built on the
top of the same hill, both belonging to the people of Handha Ebn Safwân, a
remnant of the Thamudites, who having killed their prophet, were utterly
destroyed by God, and their dwelling abandoned
[1]
.
[1] Iidem.
[b] See 2 Pet. iii. 8.
[c]
We have sent no apostle or prophet, but when he read,
Satan suggested some error in his reading, &c.] The occasion of the passage is thus related. Mohammed one day
reading the 53d chapter of the Korân, when he came to this verse, What think
ye of Allât, and al Uzza, and of Manâh, the other third goddess? the devil put
the following words into his mouth, which he pronounced thro’ inadvertence,
or, as some tell us, because he was then half asleep
[2]
, viz. These are the
most high and beauteous damsels, whose intercession is to be hoped for. The
Koreish, who were sitting near Mohammed, greatly rejoiced at what they had
heard, and when he had finished the chapter, joined with him and his followers
in making their adoration: but the prophet, being acquainted by the angel
Gabriel with the reason of their compliance, and with what he had uttered, was
deeply concerned at his mistake, till this verse was revealed for his
consolation
[3]
.
We are told however by Al Beidâwi, that the more intelligent and
accurate persons reject the aforesaid story; and the verb, here translated
read, signifying also to wish for any thing, interpret the passage of the
suggestions of the devil to debauch the affections of those holy persons, or
to employ their minds in vain wishes and desires.
[2] Yahya.
[3] Al Beidawi, Jallalo’ddin, Yahya, &c. See chap. 16. p. 223.
[d] A grievous day;] Or, a day which maketh childless; by which some great misfortune in war is expressed: as the overthrow the infidels received at Bedr. Some suppose the resurrection is here intended.
[a] Whoever shall take a vengeance equal to the injury;] And shall not take a more severe revenge than the fact deserves.
[b]
And shall afterwards be unjustly treated;] By the aggressor’s seeking to revenge himself again of the person
injured, by offering him some further violence.
The passage seems to relate to the vengeance which the Moslems should
take of the infidels, for their unjust persecution of them.
[c] That it fall not, &c.] Which it will do at the last day.
[a]
If the fly snatch
any thing from them, &c.] The commentators say, that the Arabs used to anoint the images of
their gods with some odoriferous composition, and with honey, which the flies
eat, tho’ the doors of the temple were carefully shut, getting in at the
windows or crevices.
Perhaps Mohammed took this argument from the Jews, who pretend that the
temple of Jerusalem, and the sacrifices there offered to the true God, were
never annoyed by flies
[1]
;
whereas swarms of those insects infested the heathen
temples, being drawn thither by the steam of the sacrifices
[2]
.
[1] Pirke Aboth, c. 5, §. 6, 7
[2] V. Selden, de Diis Syris, Synt. 2, c. 6.
[b] God chooseth messengers from among the angels;] Who are the bearers of the divine revelations to the prophets; but ought not to be the objects of worship.