[a] This title is taken from an allegorical comparison made between light and God, or faith in him, about the middle of the chapter.

[b] The whore and the whoremonger shall ye scourge with a hundred stripes, &c.] This law is not to be understood to relate to married people, who are of free condition; because adultery in such, according to the Sonna, is to be punished by stoning ^[1] .

[1] See chap. 4. p. 62, and 64.

[c] Let not compassion towards them prevent you, &c.] i.e. Be not moved by pity, either to forgive the offenders, or to mitigate their punishment. Mohammed was for so strict and impartial an execution of the laws, that he is reported to have said, If Fâtema the daughter of Mohammed steal, let her hand be struck off ^[2] .

[2] Al Beidawi.

[d] Let some of the true believers be witnesses of their punishment;] That is, Let the punishment be inflicted in public, and not in private; because the ignominy of it is more intolerable than the smart, and more likely to work a reformation on the offender. Some say there ought to be three persons present at the least; but others think two, or even one, to be sufficient ^[3] .

[3] Idem.

[a] And this kind of marriage is forbidden the true believers.] The preceding passage was revealed on account of the meaner and more indigent Mohâjerins, or refugees, who sought to marry the whores of the infidels, taken captives in war, for the sake of the gain which they made by prostituting themselves. Some think the prohibition was special, and regarded only the Mohâjerins before mentioned; and others are of opinion it was general; but it is agreed to have been abrogated by the words which follow in this chapter, Marry the single women among you; harlots being comprised under the appellation of single women ^[1] .
It is supposed by some that not marriage, but unlawful commerce with such women is here forbidden.

[1] Idem, Jallalo’ddin.

[b] Women of reputation;] The Arabic word, mohsinât, properly signifies women of unblamable conduct; but to bring the chastisement after mentioned on the calumniator, it is also requisite that they be free women, of ripe age, having their understandings perfect, and of the Mohammedan religion. Tho’ the word be of the feminine gender, yet men are also supposed to be comprised in this law.
Abu Hanîfa was of opinion that the slanderer ought to be scourged in public, as well as the fornicator; but the generality are against him ^[2] .

[2] Idem.

[c] See chap. 4. p. 62.

[d] In case both swear, the man’s oath discharges him from the imputation and penalty of slander, and the woman’s oath frees her from the imputation and penalty of adultery: but tho’ the woman do swear to her innocence, yet the marriage is actually void, or ought to be declared void by the judge: because it is not fit they should continue together after they have come to these extremities ^[3] .

[3] Idem.

[e] As to the party among you who have published the falsehood concerning Ayesha, &c.] For the understanding of this passage, it is necessary to relate the following story.
Mohammed having undertaken an expedition against the tribe of Mostalak, in the sixth year of the Hejra, took his wife Ayesha with him, to accompany him. In their return, when they were not far from Medina, the army removing by night, Ayesha, on the road, alighted from her camel, and stepped aside on a private occasion: but, on her return, perceiving she had dropped her necklace, which was of onyxes of Dhafâr, she went back to look for it; and in the meantime her attendants, taking it for granted, that she was got into her pavilion (or little tent surrounded with curtains, wherein women are carried in the east) set it again on the camel, and led it away. When she came back to the road, and saw her camel was gone, she sat down there, expecting that when she was missed some would be sent back to fetch her; and in a little time she fell asleep. Early in the morning, Safwân Ebn al Moattel, who had stayed behind to rest himself, coming by, and perceiving somebody asleep, went to see who it was and knew her to be Ayesha; upon which he waked her, by twice pronouncing with a low voice these words, We are God’s, and unto him must we return. Then Ayesha immediately covered herself with her veil; and Safwân set her on his own camel, and led her after the army, which they overtook by noon, as they were resting.
This accident had like to have ruined Ayesha, whose reputation was publickly called in question, as if she had been guilty of adultery with Safwân; and Mohammed himself knew not what to think, when he reflected on the circumstances of the affair, which were improved by some malicious people very much to Ayesha’s dishonour; and notwithstanding his wife’s protestations of her innocence, he could not get rid of his perplexity, nor stop the mouths of the censorious, till about a month after, when this passage was revealed, declaring the accusation to be unjust ^[1] .

[1] Al Bokhari, in Sonna, Al Beidawi, Jallalo’ddin, &c. V. Abu’lf. vit. Moh. p. 82, &c. & Gagnier, Vie de Mahomet, lib. 4. c. 7.

[a] Think it not to be an evil unto you; on the contrary, it is better for you;] The words are directed to the prophet, and to Abu Becr, Ayesha, and Safwân, the persons concerned in this false report; since, besides the amends they might expect in the next world, God had done them the honour to clear their reputations by revealing eighteen verses expressly for that purpose ^[2] .

[2] Al Beidawi.

[b] Every man of them shall be punished according to the injustice of which he hath been guilty.] The persons concerned in spreading the scandal were Abd’allah Ebn Obba (who first raised it, and inflamed the matter to the utmost, out of hatred to Mohammed), Zeid Ebn Refâa, Hassân Ebn Thabet, Mestah Ebn Othâtha, a great-grandson of Abd’almotalleb’s, and Hamna Bint Jahash: and every one of them received fourscore stripes, pursuant to the law ordained in this chapter, except only Abd’allah, who was exempted, being a man of great consideration ^[3] .
It is said that, as a farther punishment, Hassân and Mestah became blind, and that the former of them also lost the use of both his hands ^[4] .

[3] Abulfeda. vit. Moh. p. 83.

[4] Al Beidawi.

[c] He who hath undertaken to aggravate the same;] viz. Abd’allah Ebn Obba, who had not the grace to become a true believer, but died an infidel ^[5] .

[5] See chap. 9. p. 159, 160.

[a] Let not those among you who have ability, swear that they will not five unto their kindred, &c.] This passage was revealed on account of Abu Becr; who swore that he would not for the future bestow anything on Mestah, tho’ he was his mother’s sister’s son, and a poor Mohâjer or refugee, because he had joined in scandalizing his daughter Ayesha. But on Mohammed’s reading this verse to him, he continued Mestah’s pension ^[1] .

[1] Al Beidawi, Jallalo’ddin.

[b] Who behave in a negligent manner;] i.e. Who may be less careful in their conduct, and more free in their behaviour, as being conscious of no ill.

[c] Tho’ the words be general, yet they principally regard those who should calumniate the prophet’s wives. According to a saying of Ebn Abbas, if the threats contained in the whole Korân be examined, there are none so severe as those occasioned by the false accusation of Ayesha; wherefore he thought even repentance would stand her slanderers in no stead ^[2] .

[2] Al Beidawi.

[d] These shall be cleared, &c.] Al Beidâwi observes, on this passage, that God cleared four persons, by four extraordinary testimonies: for he cleared Joseph by the testimony of a child in his mistress’s family ^[3] ; Moses, by means of the stone which fled away with his garments ^[4] ; Mary, by the testimony of her infant ^[5] ; and Ayesha, by these verses of the Korân.

[3] See chap. 19. p. 190.

[4] See chap. 2. p. 8. and chap. 33.

[5] See chap. 19. p. 251.

[e] Enter not any houses, besides your own houses, until ye have asked leave, &c.] To enter suddenly or abruptly into any man’s house or apartment, is reckoned a great incivility in the east; because a person may possibly be surprised in an indecent action or posture, or may have something discovered which he would conceal. It is said, that a man came to Mohammed, and wanted to know whether he must ask leave to go in to his sister; which being answered in the affirmative, he told the prophet that his sister had nobody else to attend upon her, and it would be troublesome to ask leave every time he went in to her: What, replied Mohammed, wouldest thou see her naked ^[6] ?

[6] Al Beidawi.

[f] This will be more decent;] Than to be importunate for admission, or to wait at the door.

[a] Uninhabited houses;] i.e. Which are not the private habitation of a family; such as public inns, shops, sheds, &c.

[b] And discover not their ornaments;] As their clothes, jewels, and the furniture of their toilet; much less such parts of their bodies as ought not be seen.

[c] Except what necessarily appeareth;] 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.

[d] Let them throw their veils over their bosoms;] Taking care to cover their heads, necks, and breasts.

[e] Unless to their husbands;] For whose sake it is that they adorn themselves, and who alone have the privilege to see their whole body.

[f] Or their fathers, &c.] 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] .

[1] Idem.

[2] Jallalo’ddin.

[3] Al Beidawi.

[g] Or their women;] 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] .

[4] Idem, Jallalo’ddin.

[h] Or the captives, &c.] 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] .

[5] Idem.

[i] And have no need of women;] 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] .

[6] Idem,Jallalo’ddin, Yahya.

[a] Let them not make a noise with their feet, &c.] By shaking the rings, which the women in the east wear about their ankles, and are usually of gold or silver ^[1] . 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 ^[2] .

[1] Iidem.

[2] Isaiah iii. 16 and 18.

[b] Those who are single;] i.e. Those who are unmarried of either sex; whether they have been married before or not.

[c] Your slaves;] Of either sex.

[d] A written instrument, &c.] Whereby the master obliges himself to set his slave at liberty, on receiving a certain sum of money, which the slave undertakes to pay.

[e] If ye know good in them,] That is, if ye have found them faithful, and have reason to believe they will perform their engagement.

[f] Give them of the riches which God hath given you;] 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 ^[3] .

[3] Al Beidawi.

[g] Compel not your maid-servants to prostitute themselves, &c.] 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 ^[4] .

[4] Idem, Jallalo’ddin.

[h] A history like unto some of the histories of those who have gone before you;] i.e. The story of the false accusation of Ayesha, which resembles those of Joseph and the virgin Mary ^[5] .

[5] Idem.

[i] Neither of the east nor of the west;] 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 ^[6] .

[6] Idem.

[k] This is light added unto light;] 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.

[a] In the houses, &c.] 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 ^[1] .

[1] Al Beidawi.

[b] The vapour in a plain;] 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 ^[2] .

[2] V. Q. Curt. de rebus Alex. lib. 7, & Gol. in Alfrag. p. 111, & in Adag. Arab. ad calcem Gram. Erp. p. 93.

[c] He findeth God with him;] That is, He will not escape the notice or vengeance of God.

[d] Of water;] This assertion, which has already occurred in another place ^[3] , 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.

[3] Chap. 21. p. 267.

[a] The hypocrites say, We believe in God, and on his apostle, &c.] 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 ^[2] ; or, as others tell us, by Mogheira Ebn Wayel, who refused to submit a dispute he had with Ali to the prophet’s decision ^[2] .

[2] See chap. 4. p. 69.

[2] Al Beidawi.

[b] As he caused those who were before you, to succeed the infidels of their time;] i.e. As he caused the Israelites to dispossess the Canaanites, &c.

[c] Let your slaves and those who shall not have attained the age of puberty, ask leave before they come into your presence, &c.] 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] .

[1] Idem.

[a] Before the morning prayer;] Which is the time of people’s rising from their beds, and dressing themselves for the day.

[b] When ye lay aside your garments at noon;] 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.

[c] And after the evening prayer;] 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.

[d] See before, p. 291.

[e] That ye eat in your houses;] 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, tho’ ever so nearly related to them, or tho’ 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 tho’ invited, lest they should be burthensome ^[2] . 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.

[2] Idem, Jallalo’ddin.

[f] It shall not be any crime in you, whether ye eat together or separate;] 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 ^[3] .

[3] Iidem.

[g] Salute one another;] Literally your selves; 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.

[a] On any affair;] As, at public prayers, or a solemn feast, or at council, or on a military expedition.

[b] Ask pardon for them of God;] Because such departure, tho’ 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 ^[1] .

[1] Al Beidawi.

[c] Let not the calling of the apostle be esteemed among you as your calling the one to the other.] 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 ^[2] .

[2] Idem, Jallalo’ddin, &c.