CHAP. LX.
Intitled, She who is tried
[a]
; revealed at Medina.
In the name of the most merciful God.
[a] This chapter bears this title because it directs the women who desart and come over from the infidels to the Moslems to be examined, and tried whether they be sincere in their profession of the faith.
[b] Take not my enemy and your enemy for your friends, &c.] This passage was revealed on account of Hateb Ebn Abi Baltaa, who understanding that Mohammed had a design to surprise Mecca, wrote a letter to the Koreish, giving them notice of the intended expedition, and advised them to be on their guard: which letter he sent by Sarah, a maid-servant belonging to the family of Hâshem. The messenger had not been gone long, before Gabriel discovered the affair to the prophet, who immediately sent after her; and having intercepted the letter, asked Hateb how he came to be guilty of such an action? To which he replied that it was not out of infidelity, or a desire to return to idolatry, but merely to induce the Koreish to treat his family, which was still at Mecca, with some kindness; adding that he was well assured his intelligence would be of no service at all to the Meccans, because he was satisfied God would take vengeance on them. Whereupon Mohammed received his excuse and pardoned him; but it was thought proper to forbid any such practices for the future [1] .
[1] Idem. V. Abulf. vit. Moh. p. 103.
[c] And privately shew friendship unto them;] The verb here used has also a contrary signification, according to which the words may be rendered, and yet openly shew friendship unto them.
[a] Except Abraham’s saying unto his father, Verily I will beg pardon for thee;] For in this Abraham’s example is not to be followed. See chap. 9. p. 164.
[b] Suffer us not to be put to trial by the unbelievers;] i.e. Suffer them not to prevail against us, lest they thence conclude themselves to be in the right, and endeavour to make us deny our faith by the terror of persecution [1] .
[1] Al Beidawi.
[c] Peradventure God will establish friendship between you, &c.] And this happened accordingly on the taking of Mecca; when Abu Sofiân and others of the Koreish, who had till then been inveterate enemies to the Moslems, embraced the same faith, and became their friends and brethren. Some suppose the marriage of Mohammed with Omm Habîba, the daughter of Abu Sofiân, which was celebrated the year before, to be here intended [2] .
[2] V. Gagnier not. in Abulf. vit. Moh. p. 91.
[d] As to those who have not borne arms against you, &c.] This passage, it is said, was revealed on account of Koteila bint Abd’al Uzza, who having, while she was an idolatress, brought some presents to her daughter, Asma bint Abi Becr, the latter not only refused to accept them, but even denied her admittance [3] .
[3] Al Beidawi.
[e]
But give their
unbelieving husbands what they shall have expended for their dowers.] For according to the terms of the pacification of al Hodeibiya
[4]
,
each side was to return whatever came into their power belonging to the other;
wherefore when the Moslems were, by this passage, forbidden to restore the
married women who should come over to them, they were at the same time
commanded to make some sort of satisfaction, by returning their dowry.
It is related that, after the aforesaid pacification, while Mohammed was
yet at al Hodeibiya, Sobeia bint al Hareth, of the tribe of Aslam, having
embrace Mohammedism, her husband, Mosâfer the Makhzumite, came and demanded
her back; upon which this passage was revealed: and Mohammed, pursuant
thereto, administered to her the oath thereafter directed, and returned her
husband her dower; and then Omar married her
[5]
.
[4] See chap. 418. p. 45, &c.
[5] Al Beidawi.
[a] Provided ye give them their dowries;] For what is returned to their former husbands is not to be considered as their dower.
[b] Any of your wives;] Literally, anything of your wives; which some interpret, any part of their dowry.
[c] And ye have your turn, &c.] Or, as the original verb may also be translated, and ye take spoils; in which case the meaning will be, that those Moslems, whose wives shall have gone over to the infidels, shall have a satisfaction for their dower out of the next booty. This law, they saw, was given because of the idolaters, after the preceding verse had been revealed, refused to comply therewith, or to make any return of the dower of those women who went over to them from the Moslems [1] ; so that the latter were obliged to indemnify themselves as they could.
[1] Idem.
[d] See the Prelim. Disc. §. II. p. 47. Some are of opinion that this passage was not revealed till the day of the taking of Mecca; when, after having received the solemn submission of the men, he proceeded to receive that of the women [2] .
[2] Idem.
[e] See chap. 81.
[f] Nor come with a calumny, &c.] Jallalo’ddin understands these words of their laying their spurious children to their husbands.
[g] A people against whom God is incensed;] i.e. The infidels in general; or the Jews in particular [3] .
[3] See chap. 1. p. 1.
[h] They despair of the life to come;] By reason of their infidelity; or because they well know they cannot expect to be made partakers of the happiness of the next life, by reason of their rejecting of the prophet foretold in the law, and whose mission is confirmed by miracles [4] .
[4] Al Beidawi.