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Sale, 1734

CHAP. XXXIII.

Intitled, The Confederates [a] ; revealed at Medina.


In the name of the most merciful God.
O Prophet, fear God, and obey not the unbelievers and the hypocrites [b] : verily God is knowing and wise. But follow that which is revealed unto thee from thy Lord; for God is well acquainted with that which ye do; and put thy trust in God; for God is a sufficient protector. God hath not given a man two hearts within him; neither hath he made your wives (some of whom ye divorce, regarding them thereafter as your mothers) your true mothers; not hath he made your adopted sons your true sons [c] . This is your saying in your mouths: but God speaketh the truth; and he directed the right way. Call such as are adopted, the sons of their natural fathers: this will be more just in the sight of God. And if ye know not their fathers, let them be as your brethren in religion, and your companions: and it shall be no crime in you, that ye err [d] in this matter; but that shall be criminal which your [342] hearts purposely design; for God is gracious and merciful. The prophet is nigher unto the true believers than their own souls [a] ; and his wives are their mothers [b] . Those who are related by consanguinity are nigher of kin the one of them unto the others, according to the book of God, than the other true believers, and the Mohâjerûn [c] : unless that ye do what is fitting and reasonable to your relations in general. This is written in the book of God [d] . Remember when we accepted their covenant from the prophets [e] , and from thee, O Mohammed, and from Noah, and Abraham, and Moses, and Jesus the son of Mary, and received from them a firm covenant [f] ; that God may examine the speakers of truth concerning their veracity [g] : and he hath prepared a painful torment for the unbelievers. O true believers, remember the favour of God towards you, when armies of infidels came against you [h] , and we sent against them a wind, and hosts of angels which ye saw not [i] : and [343] God beheld that which ye did. When they came against you from above you, and from below you [a] , and when your sight became troubled, and your hearts came even to your throats for fear, and ye imagined of God various imaginations [b] . There were the faithful tried, and made to tremble with a violent trembling. And when the hypocrites, and those in whose heart was an infirmity, said, God and his apostle have made you no other than a fallacious promise [c] . And when a party of them [d] said, O inhabitants of Yathreb [e] , there is no place of security for you here; wherefore return home. And a part of them asked leave of the prophet to depart, saying, Verily our houses are defenceless and exposed to the enemy: but they were not defenceless; and their intention was no other than to fly. If the city had been entered upon them by the enemy from the parts adjacent, and they had been asked to desart the true believers, and to fight against them; they had surely consented thereto: but they had not, in such case, remained in the same [f] but a little while. They had before made a covenant with God, that they would not turn their backs [g] : and the performance of their covenant with God shall be examined into hereafter. Say, Flight shall not profit you, if ye fly from death or from slaughter: and if it would, yet shall ye not enjoy this world but a little. Say, Who is he who shall defend you against God, if he is pleased to bring evil on you, or is pleased to shew mercy towards you? They shall [344] find none to patronize or protect them, besides God. God already knoweth those among you who hinder others from following his apostle, and who say unto their brethren, Come hither unto us; and who come not to battle, except a little [a] : being covetous towards you [b] : but when fear cometh on them, thou seest them look unto thee for assistance, their eyes rolling about like the eyes of him who fainteth by reason of the agonies of death: yet when their fear is past they inveigh against you with sharp tongues; being covetous of the best and most valuable part of the spoils. These believe not sincerely; wherefore God hath rendered their works of no avail; and this is easy with God. They imagined that the confederates would not depart and raise the siege: and if the confederates should come another time, they would wish to live in the deserts among the Arabs who dwell in tents [c] , and there to inquire after news concerning you; and although they were with you this time, yet they fought not, except a little. Ye have in the apostle of God an excellent example [d] , unto him who hopeth in God, and the last day, and remembereth God frequently. When the true believers saw the confederates, they said, This is what God and his apostle have foretold us [e] ; and God and his apostle have spoken the truth: and it only increased their faith and resignation. Of the true believers some men justly performed what they had promised unto God [f] ; and some of them have finished their course [g] , and some of them wait the same advantage [h] ; and they changed not their promise by deviating therefrom in the least: that God may reward the just performers of their covenant for their fidelity; and may punish the hypocritical, if he pleaseth, or may be turned unto them; for God is ready to forgive, and merciful. God hath driven back the infidels in their wrath: they obtained no advantage; and God was a sufficient protector unto the faithful in battle; for [345] God is strong and mighty. And he hath caused such of those who have received the scriptures, as assisted the confederates, to come down out of their fortresses [a] , and he cast into their hearts terror and dismay [b] : a part of them ye slew, and a part ye made captives; and God hath caused you to inherit their land, and their houses, and their wealth [c] , and a land on which ye have not trodden [d] ; for God is almighty. O prophet, say unto thy wives, If ye seek this present life, and the pomp thereof, come, I will make a handsome provision for you, and I will dismiss you with an honourable dismission [e] ; but [346] if ye seek God and his apostle, and the life to come, verily God hath prepared for such of you as work righteousness a great reward. O wives of the prophet, whosoever of you shall commit a manifest wickedness, the punishment thereof shall be doubled unto her twofold [a] ; and this is easy with God: but whosoever of you shall be obedient unto God and his apostle, and shall do that which is right, we will give her reward twice [b] , and we have prepared for her an honourable provision in paradise. O wives of the prophet, ye are not as other women: if ye fear God, be not too complaisant in speech, lest he should covet, in whose heart is a disease of incontinence; but speak the speech which is convenient. And sit still in your houses; and set not out yourselves with the ostentation of the former time of ignorance [c] : and observe the appointed times of prayer, and give alms; and obey God, and his apostle; for God desireth only to remove from you the abomination of vanity, since ye are the household of the prophet, and to purify you by a perfect purification [d] . And remember that which is read in your houses, of the signs of God, and of the wisdom revealed in the Koran ; for God is clear-sighted, and well acquainted with your actions. Verily the Moslems of either sex, and the true believers of either sex, and the devout men, and the devout women, and the men of veracity, and the women of veracity, and the patient men, and the patient women, and the humble men, and the humble women, and the alms-givers of either sex, and the men who fast, and the women who fast, and the chaste men, and the chaste women, and those of either sex who remember God frequently; for them hath God prepared forgiveness, and a great reward. It is not fit for a true believer of either sex, when God and his apostle have decreed a thing, that they should have the liberty of choosing a different matter of their own [e] : and whoever is disobedient unto [347] God and his apostle surely erreth with a manifest error. And remember when thou saidst to him unto whom God had been gracious [a] , and on whom thou also hadst conferred favours [b] , Keep thy wife to thyself, and fear God: and thou didst conceal that in thy mind which God had determined to discover [c] , and didst fear men; whereas it was more just that thou shouldest fear God. But when Zeid [d] had determined the matter concerning her, and had resolved to divorce her, we joined her in marriage unto thee [e] ; 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 [f] ; and [348] 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 him, shall be, Peace! and he hath prepared for them an honourable recompense. 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, through 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 evil treatment: but trust in God; and God is a sufficient protector. O 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 [a] after their divorce: but make them a present [b] , and dismiss them 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 [c] ; 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 [d] , and any other believing woman, if she give herself unto the prophet [e] ; in case the prophet desireth to take her to wife. This is a peculiar [349] privilege granted unto thee above the rest of the true believers [a] . 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 her whom thou shalt desire of those whom thou shalt have before rejected: and it shall be no crime in thee [b] . This will be more easy, that they may be entirely content, and may not be grieved, but may be well pleased 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 thee to take other women to wife hereafter [c] , nor to exchange any of thy wives for them [d] , although their beauty please thee; except the slaves whom thy right hand shall possess: and God observeth all things. O true believer, 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 [350] for, ask it of them from behind a curtain [a] . 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 [b] : for this would be a grievous thing in the sight of God. Whether ye divulge a thing or conceal it, verily God knoweth all things. It shall be no crime in them, as to their fathers, or their sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or the slaves which their right hands possess, if they speak to them unveiled [c] : and fear ye God [d] ; for God is 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 [e] . 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 [f] . O prophet, speak unto thy wives, and thy daughters, and the wives of the true believers, that they cast their outer garments [g] 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, according to 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 [351] 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 forever: they shall find no patron or defender. On the day whereon their faces shall be rolled in hell fire, they shall say, Oh 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, give 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 [a] ; and he was of great consideration in the sight of God [b] . O true believers, fear 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 faith unto the heavens, and the earth, and the mountains: and they refused to undertake the same, and were afraid thereof; but man undertook it [c] : verily he was unjust to himself, and [352] foolish [a] ; that God may punish the hypocritical men, and the hypocritical women, and the idolaters, and the idolatresses; and that God may be turned unto the true believers, both men and women; for God is gracious and merciful.

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[a] Part of this chapter was revealed on occasion of the war of the ditch, which happened in the fifth year of the Hejra, when Medina was besieged, for above twenty days, by the joint and confederate forces of several Jewish tribes, and of the inhabitants of Mecca, Najd, and Tehâma, at the instigation of the Jews of the tribe of Nadhîr, who had been driven out of their settlement near Medina, by Mohammed, the year before [1] .

[1] V. Abu’lfedae, Vit. Moh. p. 73. & Gagnier, Vie de Mahomet, l. 4, c. i

[b] Obey not the unbelievers and the hypocrites;] It is related that Abu Sofiân, Acrema Ebn Abi Jahl, and Abu’l’Awar al Salami, having an amicable interview with Mohammed, at which were present also Abda’llah Ebn Obba, Moatteb Ebn Kosheir, and Jadd Ebn Kais, they proposed to the prophet that if he would leave off preaching against the worship of their gods, and acknowledge them to be mediators, they would give him and his Lord no farther disturbance; upon which these words were revealed [2] .

[2] Al Beidawi.

[c] God hath not given a man two hearts, &c.] This passage was revealed to abolish two customs among the old Arabs. The first was their manner of divorcing their wives, when they had no mind to let them go out of their house, or to marry again; and this the husband did by saying to the woman, Thou art henceforward to me as the back of my mother; after which words pronounced he abstained from her bed, and regarded her in all respects as his mother, and she became related to all his kindred in the same degree as if she had been really so. The other custom was the holding their adopted sons to be as nearly related to them as their natural sons, so that the same impediments of marriage arose from that supposed relation, in the prohibited degrees, as it would have done in the case of a genuine son. The latter Mohammed had a peculiar reason to abolish. viz. his marrying the divorced wife of his freedman Zeid, who was also his adopted son, of which more will be said by-and-bye. By the declaration which introduces this passage, that God has not given a man two hearts, is meant, that a man cannot have the same affection for supposed parents and adopted children, as for those who are really so. They tell us the Arabs used to say, of a prudent and acute person, that he had two hearts; whence one Abu Mámer, or, as others write, Jemîl Ebn Asad al Fihri, was surnamed Dhu’lkalbein, or the man with two hearts [3] .

[3] Idem, Jallalo’ddin, &c.

[d] That ye err;] Through ignorance or mistake; or, that ye have erred for the time past.

[a] The prophet is nigher unto the true believers than their own souls;] Commanding them nothing but what is for their interest and advantage, and being more solicitous for their present and future happiness even than themselves; for which reason he ought to be dear to them, and deserves their utmost love and respect. In some copies these words are added, And he is a father unto them; every prophet being the spiritual father of his people, who are therefore brethren. It is said that this passage was revealed on some of Mohammed’s followers telling him, when he summoned them to attend him in the expedition of Tabûc [1] , that they would ask leave of their fathers and mothers [2] .

[1] See chap. 9. p. 154.

[2] Al Beidawi.

[b] His wives are their mothers;] Tho’ the spiritual relation between Mohammed and his people, declared in the preceding words, created no impediment to prevent his taking to wife such women among them as he thought fit; yet the commentators are of opinion that they are here forbidden to marry any of his wives [3] .

[3] See the Prelim. Disc. §. V.

[c] Those who are related by consanguinity are nigher of kin unto one another, according to the book of God, than the other true believers, and the Mohâjerûn;] These words, which also occur, excepting the latter part of the sentence, in the eighth chapter, abrogate that law concerning inheritances, published in the same chapter, whereby the Mohâjerûn and Ansârs were to be the heirs of one another, exclusive of their nearer relations, who were infidels [4] .

[4] See chap. 8. p. 148.

[d] In the book of God;] i.e. In the preserved Table, or the Korân; or, as others suppose, in the Pentateuch.

[e] When we received their covenant from the prophets;] Jallalo’ddin supposes this covenant was made when Adam’s posterity were drawn forth from his loins, and appeared before God like small ants [5] : but Marracci conjectures that the covenant here meant was the same which the Talmudists pretend all the prophets entered into with God on mount Sinai, where they were all assembled in person with Moses [6] .

[5] See chap. 7. p. 135.

[6] See chap. 3. p. 46.

[f] A firm covenant;] Whereby they undertook to execute their several commissions, and promised to preach the religion commanded them by God.

[g] That God may examine the speakers of truth concerning their veracity;] i.e. That he may at the day of judgment demand of the prophets in what manner they executed their several commissions, and how they were received by their people; or, as the words may also import, that he may examine those who believed on them, concerning their belief, and reward them accordingly.

[h] When armies of infidels came against you;] These were the forces of the Koreish and the tribe of Ghatfân, confederated with the Jews of al Nadhîr and Koreidha, who besieged Medina to the number of twelve thousand men, in the expedition called the war of the ditch.

[i] We sent against them a wind, and hosts of angels, &c.] On the enemies’ approach, Mohammed, by the advice of Salmân the Persian, ordered a deep ditch or entrenchment to be dug round Medina, for the security of the city, and went out to defend it with three thousand men. Both sides remained in their camps near a month, without any other acts of hostility than shooting of arrows and slinging of stones; till, in a winter’s night, God sent a piercing cold east wind, which benumbed the limbs of the confederates, blew the dust in their faces, extinguished their fires, overturned their tents, and put their horses in disorder, the angels at the same time crying, Allah acbar round about their camp; whereupon Toleiha Ebn Khowailed, the Asadite, said aloud, Mohammed is going to attack you with enchantments, wherefore provide for your safety by flight: and accordingly the Koreish first, and afterward the Ghatfânites, broke up the siege, and returned home; which retreat was also not a little owing to the dissensions among the confederate forces, the raising and fomenting whereof the Mohammedans also ascribe to God. It is related that when Mohammed heard that his enemies were retired, he said, I have obtained success by means of the east wind; and Ad perished by the west wind [1] .

[1] Al Beidawi, Abulf. vit. Moh. p. 77. &c.

[a] When they came against you from above you, and from below you;] The Ghatfânites pitched on the east side of the town, on the higher part of the valley; and the Koreish on the west side, on the lower part of the valley [2] .

[2] Idem.

[b] Ye imagined of God various imaginations;] The sincere and those who were more firm of heart fearing they should not be able to stand the trial; and the weaker-hearted and hypocrites thinking themselves delivered up to slaughter and destruction

[c] And when the hypocrites said, God and his apostle have made you no other than a fallacious promise;] The person who uttered these words, it is said, was Moatteb Ebn Kosheir, who told his fellows that Mohammed had promised them the spoils of the Persians and the Greeks, whereas now not one of them dared to stir out of their intrenchment [3] .

[3] Idem. V. Abulf. ubi sup. p. 76.

[d] When a party of them said, &c.] viz. Aws Ebn Keidhi and his adherents.

[e] Yathreb;] This was the ancient and proper name of Medina, or of the territory wherein it stands. Some suppose the town was so named from its founder, Yathreb, the son of Kâbiya, the son of Mahlayel, the son of Aram, the son of Sem, the son of Noah; tho’ others tell us it was built by the Amalekites [4] .

[4] Ahmed Ebn Yusof. See the Prelim. Disc. p. 4.

[f] In the same;] i.e. In the city; or, in their apostasy and rebellion, because the Moslems would surely succeed at last.

[g] They had before made a covenant with God, &c.] The persons meant here were Banu Haretha, who having behaved very ill and run away on a certain occasion, promised they would do so no more [5] .

[5] Al Beidawi.

[a] And who come not to battle, except a little;] Either coming to the army in small numbers, or staying with them but a little while, and then returning on some feigned excuse; or behaving ill in time of action. Some expositors take these words to be part of the speech of the hypocrites, reflecting on Mohammed’s companions for lying idle in the trenches, and not attacking the enemy.

[b] Being covetous towards you;] i.e. Sparing of their assistance either in person or with their purse; or, being greedy after the booty.

[c] They would wish to live in the departs, &c.] That they might be absent, and not obliged to go to war.

[d] Ye have in the apostle of God an excellent example;] viz. Of firmness in time of danger, of confidence in the divine assistance, and of piety by fervent prayer for the same.

[e] This is what God and his apostle have foretold us;] Namely, That we must not expect to enter paradise without undergoing some trials and tribulations [1] . There is a tradition that Mohammed actually foretold this expedition of confederates some time before, and the success of it [2] .

[1] See chap. 2. p. 24, chap. 3. p. 52, chap. 29. p. 325, &c.

[2] Al Beidawi.

[f] Some men justly performed what they had promised unto God;] By standing firm with the prophet, and strenuously opposing the enemies of the true religion, according to their engagement.

[g] Some of them have finished their course ;] Or, as the words may be translated, have fulfilled their vow, or paid their debt to nature, by falling martyrs in battle; as did Hamza, Mohammed’s uncle, Masab Ebn Omair, and Ans Ebn al Nadr [3] , who were slain at the battle of Ohod. The martyrs at the war of the ditch were six, including Saad Ebn Moadh, who died of his wound about a month after [4] .

[3] Idem.

[4] Abulf. vit. Moh. p. 79.

[h] And some of them wait the same advantage;] As Othmân and Telha [5] .

[5] Al Beidawi.

[a] Such of those who have received the scriptures, as assisted the confederates;] These were the Jews of the tribe of Koreidha, who, tho’ they were in league with Mohammed, had, at the incessant persuasion of Caab Ebn Asad, a principal man among them, perfidiously gone over to his enemies in this war of the ditch, and were severely punished for it. For the next morning, after the confederate forces had decamped, Mohammed and his men returned to Medina, and, laying down their arms, began to refresh themselves after their fatigue; upon which Gabriel came to the prophet and asked him whether he had suffered his people to lay down their arms, when the angels had not laid down theirs; and ordering him to go immediately against the Koradhites, assuring him that himself would lead the way. Mohammed, in obedience to the divine command, having caused public proclamation to be made that every one should pray that afternoon for success against the sons of Koreidha, set forward upon the expedition without loss of time; and being arrived at the fortress of the Koradhites, besieged them for twenty-five days, at the end of which those people, being in great terror and distress, capitulated, and at length, not daring to trust to Mohammed’s mercy, surrendered at the discretion of Saad Ebn Moadh [1] , hoping that he, being the prince of the tribe of Aws, their old friends and confederates, would have some regard for them. But they were deceived: for Saad, being greatly incensed at their breach of faith, had begged of God that he might not die of the wound he had received at the ditch till he saw vengeance taken on the Koradhites, and therefore adjudged that the men should be put to the sword, the women and children made slaves, and their goods be divided among the Moslems; which sentence Mohammed had no sooner heard than he cried out, That Saad had pronounced the sentence of God: and the same was accordingly executed, the number of men who were slain amounting to six hundred, or, as others say, to seven hundred, or very near, among whom were Hoyai Ebn Akhtab, a great enemy of Mohammed’s, and Caab Ebn Asad, who had been the chief occasion of the revolt of their tribe: and soon after Saad, who had given judgment against them, died, his wound, which had been skinned over, opening again [2] .

[1] See chap. 8. p. 142.

[2] Al Beidawi, Abulf. Vit. Moh. p. 77. & Gagnier, Vie de Mahomet, l. 4, c. i 2.

[b] And cast into their hearts terror and dismay;] This was the work of Gabriel, who, according to his promise, went before the army of Moslems. It is said that Mohammed, a little before he came to the settlement of the Koradhites, asking some of his men whether anybody had passed them, they answered, that Dohya Ebn Kholeifa, the Calbite, had just passed by them, mounted on a white mule, with housings of satin: to which he replied, That person was the angel Gabriel, who is sent to the sons of Koreidha to shake their castles, and to strike their hearts with fear and consternation [3] .

[3] Ebn Ishak.

[c] And God hath caused you to inherit their land, &c.] Their immovable possessions Mohammed gave to the Mohâjerin, saying, that the Ansârs were in their own houses, but that the others were destitute of habitations. The movables were divided among his followers, but he remitted the fifth part, which was usual to be taken in other cases [4] .

[4] Al Beidawi.

[d] A land on which ye have not trodden;] By which some suppose Persia and Greece are meant; others, Khaibar; and others, whatever lands the Moslems may conquer till the day of judgment [5] .

[5] Idem.

[e] O prophet, say unto thy wives, If ye seek this present life, &c.] This passage was revealed on Mohammed’s wives asking for more sumptuous clothes, and an additional allowance for their expenses; and he had no sooner received it than he gave them their option, either to continue with him or to be divorced, beginning with Ayesha, who chose God and his apostle, and the rest followed her example; upon which the prophet thanked them, and the following words were revealed, viz. It shall not be lawful for thee to take other women to wife hereafter [1] , &c. From hence some have concluded that wife who has her option given her, and chuses to stay with her husband, shall not be divorced, tho’ others are of a contrary opinion [2] .

[1] See after, in this chap. p. 349.

[2] Al Beidawi.

[a] Her punishment shall be doubled;] For the crime would be more enormous and unpardonable in them, because of their superior condition, and the grace which they have received from God; whence it is that the punishment of a free person is ordained to be double to that of a slave [3] , and prophets are more severely reprimanded for their faults than other men [4] .

[3] See chap. 4. p. 64.

[4] Al Beidawi.

[b] We will give her reward twice;] viz. Once for her obedience, and a second time for her conjugal affection to the prophet, and handsome behaviour to him.

[c] With the ostentation of the former time of ignorance;] That is, in the old time of idolatry. Some suppose the times before the Flood, or the time of Abraham, to be here intended, when women adorned themselves with all their finery, and went abroad into the streets to shew themselves to the men [5] .

[5] Idem.

[d] God desireth only to remove from you the abomination, &c.] The pronouns of the second person in this part of the passage being of the masculine gender, the Shiites pretend the sentence has no connection with the foregoing or the following words; and will have it that by the household of the prophet are particularly meant Fâtema and Ali, and their two sons, Hasan and Hosein, to whom these words are directed [6] .

[6] Idem.

[e] It is not fit for a true believer, when God and his apostle have decreed a thing, that they should have the liberty of choosing, &c.] This verse was revealed on account of Zeinab (or Zenobia), the daughter of Jahash, and wife of Zeid, Mohammed’s freedman, whom the prophet sought in marriage, but received a repulse from the lady and her brother Abdallah, they being at first averse to the match: for which they are here reprehended. The mother of Zeinab, it is said, was Amîma, the daughter of Abd’almotalleb, and aunt to Mohammed [1] .

[1] Al Beidawi, Jallalo’ddin.

[a] When thou saidst to him unto whom God had been gracious;] viz. Zeid Ebn Haretha, on whom God had bestowed the grace early to become a Moslem.

[b] And on whom thou also hadst conferred favours;] By giving him his liberty, and adopting him for thy son, &c.
Zeid was of the tribe of Calb, a branch of the Khodaites, descended from Hamyar, the son of Saba; and being taken in his childhood by a party of freebooters, was bought by 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 chuses 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 publickly 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 [2] .

[2] Al Jannabi. V. Gagnier, Vie de Moh. l, 4. c. 3.

[c] And thou didst conceal that in thy mind which God had determined to discover ;] 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 [3] .

[3] Al Beidawi, al Jannabi, &c.

[d] Zeid;] It is observed that this is the only person, of all Mohammed’s companions, whose name is mentioned in the Korân.

[e] We joined her in marriage unto thee;] 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 [4] .

[4] Idem.

[f] Lest a crime should be charged on the true believers, in marrying the wives of their adopted sons, &c.] 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.

[a] There is no term prescribed you to fulfil towards them;] 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. p. 26.

[b] Make them a present;] 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 [1] . This is still to be understood of such women with whom the marriage has not been consummated.

[1] Idem.

[c] The of the booty which God hath granted thee;] It is said, therefore, that the women slaves which he should buy are not included in this grant.

[d] Who have fled with thee from Mecca;] 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 I fled not with him [2] .
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 [3] , 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 [4] .

[2] Idem.

[3] Pag. 63.

[4] See Prid. Life of Moh. p. 116.

[e] And any other believing woman, if she give herself unto the prophet;] 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. Maimûna Bint al Hareth, Zeinab Bint Khozaima, Ghozîa Bint Jâber, surnamed Omm Shoraic (which three he actually married), and Khawla Bint Hakim, whom, as it seems, he rejected.

[a] This is a peculiar privilege granted unto thee, above the rest of the true believers;] 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 pleased, tho’ with some restrictions.

[b] Thou mayest postpone the turn of such of thy wives as thou shalt please, &c.] By this passage some farther privileges were granted unto Mohammed; for, whereas other men are obliged to carry themselves equally towards their wives [1] , 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 [2] ,) and cannot take again a wife whom they have divorced the third time, till she has been married to another and divorced by him [3] , the prophet was left absolutely at liberty to deal with them in these and other respects as he thought fit.

[1] See Kor. chap. 4. p. 60, &c.

[2] See Genes. xxx. 14, &c.

[3] See chap. 2. p. 27.

[c] It shall not be lawful for thee to take other women to wife hereafter;] 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, tho’ 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 [4] are of opinion that this verse is abrogated by the two preceding verses, or one of them, and was revealed before them, tho’ it be read after them [5] .

[4] As Abu’l Kasem Hebatallah.

[5] Al Zamakh. Al Beidawi, Jallalo’ddin, &c.

[d] Nor to exchange any of thy wives for them;] 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.

[a] Ask it of them from behind a curtain 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 [1] .

[1] Al Beidawi.

[b] Neither is it fit for you to marry his wives after him;] i.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 [2] ; upon which the Khalîf 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 [3] .

[2] See before, p. 348. not. c.

[3] Al Beidawi.

[c] See chap. 24. p. 291.

[d] Fear ye God;] The words are directed to the prophet’s wives.

[e] Bless the prophet, and salute him;] Hence the Mohammedans seldom mention his name without adding, On whom be the blessing of God and peace! or the like words.

[f] They who shall injure the true believers, &c.] This verse was revealed, according to some, on occasion of certain hypocrites who had slandered Ali; or, according to others, on occasion of those who falsely accused Ayesha [4] , &c.

[4] See chap. 24.

[g] Their outer garments;] The original word properly signifies the large wrappers, usually of white linen, with which the women in the east cover themselves from head to foot when they go abroad.

[a] Be not as those who injured Moses, &c.] The commentators are not agreed what this injury was. Some say that Moses using to wash himself apart, certain malicious people gave out that he had a rupture (or, say others, that he was a leper, or an hermaphrodite), and for that reason was ashamed to wash with them; 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 followed it naked; and by that means the Israelites, in the midst of whom he was gotten ere he was aware, plainly perceived the falsehood of the report. Others suppose Karûn’s accusation of Moses is here intended [1] , or else the suspicion of Aaron’s murder, which was 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 to public view, or, say some, by the testimony of Aaron himself, who was raised to life for that purpose [2] .
The passage is said to have been occasioned by 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 [3] .

[1] See chap. 28. p. 323.

[2] Jallalo’ddin, Al Beidawi.

[3] Al Bokhari.

[b] He was of great consideration in the sight of God;] Some copies for inda read abda, according to which the words should be translated, And he was an illustrious servant of God.

[c] We proposed the faith unto the heavens, and the earth, and the mountains, &c.] By faith is here understood entire obedience to the law of God, which is represented to be of so high concern (no less than eternal happiness or misery depending on the observance or neglect thereof), and so difficult in the performance, that if God should propose the same on the conditions annexed, to the vaster parts of the creation, and they had understanding to comprehend the offer, they would decline it, and not dare to take on them a duty, the failing wherein must be attended with so terrible a consequence; and yet man 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 indued with reason, and that God told them he had made a law, and had created paradise for the recompense of such as were obedient to it, and hell for the punishment of the disobedient; to which they answered they were content to be obliged to perform the services for which they were created, but would not undertake to fulfil the divine law on those conditions, and therefore desired neither reward nor punishment; they add that when Adam was created, the same offer was made to him, and he accepted it [4] . The commentators have other explications of this passage, which it would be too prolix to transcribe.

[4] Jallalo’ddin, Al Beidawi.

[a] He was unjust to himself and foolish;] Unjust to himself in not fulfilling his engagements and obeying the law he had accepted; and foolish in not considering the consequence of his disobedience and neglect.