These are the for whoever trans But if the husband lawful for them to conceal that which God hath created in their wombs," they believe in God and the last day; and their husbands will act more justly to bring them back at this time, if they desire a reconciliation. The women ought also to behave towards their husbands in like manner as their husbands should behave towards them, according to what is just but the men ought to have a superiority over them. GOD is mighty and wise. Ye may divorce your wives twice; and then either retain them with humanity, or dismiss them with kindness. But it is not lawful for you to take away any thing of what ye have given them, unless both fear that they cannot observe the ordinances of GOD. And if ye fear that they cannot observe the ordinance of GoD, it shall be no crime in either of them on account of that for which the wife shall redeem herself. ordinances of God; therefore transgress them not; gresseth the ordinances of GoD, they are unjust doers. divorce her a third time, she shall not be lawful for him again, until she marry another husband.* But if he also divorce her, it shall be no crime in them if they return to each other, if they think they can observe the ordinances of GOD, and these are the ordinances of God, he declareth them to people of understanding. But when ye divorce women, and they have fulfilled their prescribed time, either retain them with humanity, or dismiss them with kindness; and retain them not by violence, so that ye transgress; for he who doth this, surely injureth his own soul. And make not the signs of GoD a jest: but remember God's favour towards you, and that he hath sent down unto you the book of the Koran, and wisdom admonishing you thereby; and fear GoD, and know that GOD is omniscient. But when ye have divorced your wives, and they have fulfilled their prescribed time, hinder them not from marrying their husbands, when they have agreed among themselves according to what is honourable. This is given in admonition unto him among you who believeth in GoD, and the last day. This is most righteous for you, and most pure. God knoweth, but ye know not. Mothers after they are "That is, they shall tell the real truth, whether they have their courses, or be with child, or not; and shall not by deceiving their husband, obtain a separation from him before the term be accomplished; lest the first husband's child should, by that means, go to the second; or the wife, in case of the first husband's death, should set up her child as his heir, or demand her maintenance during the time she went with such child, and the expenses of her lying-in, under pretence that she waited not her full prescribed time.' For if there be a settled aversion on either side, their continuing together may have very ill, and perhaps fatal consequences. i. e. If she prevail on her husband to dismiss her, by releasing part of her dowry. The Mahometan who has thrice sworn to divorce his wife, religion punishes by not allowing him to take her again till she has shared the bed of another man. The faulty person, who is thus unpleasantly circumstanced, endeavours to elude the law. He chooses a friend on whose discretion he can reckon; shuts him up with his wife in the presence of witnesses, and tremblingly awaits the result. The trial is a dangerous one. If, when he quits the room, the obliging friend declares that he divorces her, the first husband has a right to resume her; but if, having forgotten friendship in the arms of love, he should say that he acknowledges her as his wife, he takes her away with him, and the marriage is valid."-Savary. * vis. By obliging them to purchase their liberty with part of their dowry. 'Yahya. b divorced shall give suck unto their children two full years, to him who desireth the time of giving suck to be completed; and the father shall be obliged to maintain them and clothe them in the mean time, according to that which shall be reasonable. No person shall be obliged beyond his ability. A mother shall not be compelled to what is unreasonable or account of her child, nor a father on account of his child. And the heir of the father shall be obliged to do in like manner. But if they chose to wean the child before the end of two years, by common consent, and on mutual consideration, it shall be no crime in them. And if ye have a mind to provide a nurse for your children, it shall be no crime in you, in case ye fully pay what ye offer her, according to that which is just. And fear GOD, and know that God seeth whatsoever ye do. Such of you as die, and leave wives, their wives must wait concerning themselves four months and ten days, and when they shall have fulfilled their term, it shall be no crime in you, for that which they shall do with themselves, according to what is reasonable. GOD well knoweth that which ye do. And it shall be no crime in you, whether ye make public overtures of marriage unto such women, within the said four months and ten days, or whether ye conceal such your designs in your minds: GoD knoweth that ye will remember them.* But make no promises unto them privately, unless ye speak honourable words; and resolve not on the knot of marriage until the prescribed time be accomplished; and know that God knoweth that which is in your minds, therefore beware of him and know that GOD is gracious and merciful. It shall be no crime in you, if ye divorce your wives, so long as ye have not touched them, nor settled any dowry on them. And provide for them (he who is at his ease must provide according to his circumstances, and he who is straitened according to his circumstances) necessaries, according to what shall be reasonable. This is a duty incumbent on the righteous. But if ye divorce them before ye have touched them, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they release any part, or he release part in whose hand the knot of marriage is; and if ye release the whole, it will approach nearer unto piety. And not forget liberality among you, for God seeth that which ye do. Carefully observe the appointed prayers, and the middle prayer, and be assiduous therein, with That is to say before they marry again; and this not only for decency sake, but that it may be known whether they be with child by the deceased or not. That is, if they leave off their mourning weeds, and look out for new husbands. "The desire of marrying a wife, whether you show it openly, or conceal it in your own breasts, shall not render you guilty in the sight of GOD. He knoweth ye cannot prevent yourselves from thinking of women; but make to them no promise in secret, unless ye veil your love in decorous language."-Savary. i. e. Unless the wife agree to take less than half her dowry, or unless the husband be so generous as to give her more than half, or the whole; which is here approved of as most commendable. Yahya interprets this from a tradition of Mohammed, who being asked which was the middle prayer, answered, The evening prayer, which was instituted by the prophet Solomon. But Jallalo'ddin allows a greater latitude, and supposes it may be the after noon prayer the morning prayer, the noon prayer, or any other. devotion towards GOD. But if ye fear any danger, pray on foot or on horseback; and when ye are safe remember GoD, how he hath taught you what as yet ye knew not. And such of you as shall die and leave wives, ought to bequeath their wives a year's maintenance, without putting them out of their houses: but if they go out voluntarily, it shall be no crime in you, for that which they shall do with themselves, according to what shall be reasonable; GoD is mighty and wise. And unto those who are divorced, a reasonable provision is also due; this is a duty incumbent on those who fear GOD. Thus GoD declareth his signs unto you, that ye may understand. Hast thou not considered those, who left their habitations, (and they were thousands) for fear of death? And God said unto them, Die; then he restored them to life, for God is gracious towards mankind; but the greater part of men do not give thanks. Fight for the religion of GOD, and know that God is he who heareth and knoweth. Who is he that will lend unto God on good usury?' verily he will double it unto him manifold; for GOD contracteth and extendeth his hand as he pleaseth, and to him shall ye return. Hast thou not considered the assembly of the children of Israel, after the time of Moses; when they said unto their prophet Samuel, Set a king over us, that we may fight for the religion of God. The prophet answered,* If ye are enjoined to go to war, will ye be near refusing to fight? They answered, And what should ail us that we should not fight for the religion of GoD, seeing we are dispossessed of our habitations, and deprived of our children? But when they were enjoined to go to war, they turned back, except a few of them: and GOD knew the ungodly. And their prophet said unto them, Verily GoD hath set Talut, king over you: they answered, How shall he reign over us, seeing we are more worthy of the kingdom than he, neither is he possessed of great riches? Samuel said, Verily God hath chosen him before you, and hath caused him to increase in knowledge and stature,† for These were some of the children of Israel, who abandoned their dwellings because of a pestilence; or, as others say, to avoid serving in a religious war: but as they fled, GoD struck them all dead in a certain valley. About eight days or more after, when their bodies were corrupted, the prophet Ezekiel, the son of Buzi, happening to pass that way, at the sight of their bones, wept; whereupon GoD said to him, Call to them, O Ezekiel, and I will restore them to life. And accordingly on the phophet's call they all arose, and lived several years after; but they retained the colour and stench of dead corpses, as long as they lived, and the clothes they wore changed as black as pitch; which qualities they transmitted to their posterity. As to the number of these Israelites, the commentators are not agreed: they who reckon least say they were 3000, and they who reckon most, 70,000. This story seems to have been taken from Ezekiel's vision of the resurrection of dry bones." Some of the Mohammedan writers will have Ezekiel to have been one of the judges of Israel, and to have succeeded Othoniel, the son of Caleb. They also call this prophet Ebn al ajûz, or the son of the old woman; because they say his mother obtained him by her prayers in her old age. viz. By contributing towards the establishment of his true religion. "Will you be ready to go forth to fight (said the prophet to them) when the time shall be come? And who, replied they, could prevent us from marching under the banner of the faith?"-Savary. So the Mohammedans name Saul. "The Lord, replied Samuel, hath chosen him to be your leader. He hath enlightene his mind and strengthened his arm."-Savary. Jallalo'ddin, Yahya, Abulfeda, &c. Ezek. xxxvii. 1-10. A! Thalabi, Abu Ishak, &c. GOD giveth his kingdom unto whom he pleaseth; GOD is bounteous and wise. And their prophet said unto them, Verily the sign of his kingdom shall be, that the ark shall come unto you: therein shall be tranquillity from your LORD, and the relics which have been left by the family of Moses and the family of Aaron; the angels shall bring it. Verily this shall be a sign unto you if ye believe. And when Talut departed with his soldiers he said, Verily God will prove you by the river: for he who drinketh thereof shall not be on my side (but he who shall not taste thereof he shall be on my side), except he who drinketh a draught out of his hand. And they drank thereof, except a few of them.' And when they had passed the river, he and those who believed with him, they said, We have no strength to-day, against Jalut and his forces. But they who considered that they should meet GOD at the resurrection, said, How often hath a small army discomfited a great one, by the will of God! and GoD is with those who patiently persevere. And when they went forth to battle against Jalut and his forces, they said, O LORD, pour on us patience, and confirm our feet, and help us against the unbelieving people. Therefore they discomfited them, by the will of GOD, and David slew Jalut. And God gave him the kingdom and wisdom, and taught him his will; and if GOD had not prevented men, the one by the other, verily the earth had been corrupted: but God is beneficent towards his creatures. These are the signs of GOD: we rehearse them unto thee with truth, and thou art surely one of those who have been sent by GOD. [* III.] These are the apostles; we have preferred some of them before others; some of them hath God spoken unto, and hath exalted the degree of others of them. And we gave unto Jesus the son of Mary manifest signs, and strengthened him with the holy spirit. And if GOD had pleased, they who came after those apostles would not have con This ark, says Jallalo'ddin, contained the images of the prophets, and was sent down from heaven to Adam, and at length came to the Israelites, who put great confidence therein, and continually carried it in the front of their army, till it was taken by the Amalekites. But on this occasion the angels brought it back, in the sight of all the people, and placed it at the feet of Talût, who was thereupon unanimously acknowledged for their king. This relation seems to have arisen from some imperfect tradition of the taking and sending back the ark by the Philistines.3 That is, because of the great confidence the Israelites placed in it, having won several battles by its miraculous assistance. I imagine however that the Arabic word Sakînat, which signifies tranquillity or security of mind, and is so understood by the commentators, may not improbably mean the divine presence or glory, which used to appear on the ark, and which the Jews express by the same word Shechinah. These were the shoes and rod of Moses, the Mitre of Aaron, a pot of manna, and the broken pieces of the two tables of the law." The number of those who drank out of their hands was about 313. It seems that Mohammed has here confounded Saul with Gideon, who by the divine direction took with him against the Midianites such of his army only as lapped water out of their hands, which were 300 men." Or Goliah. Or what he pleased to teach him. Yahya most rationally understands hereby the divine revelations which David received from God; but Jallalo'ddin the art of making coats of mail (which the Mohammedans believe was that prophet's peculiar trade) and the knowledge of the language of birds. See before p. 12, Note k. 1 Sam. iv, and vi. v, tended among themselves, after manifest signs had been shown unto them. But they fell to variance; therefore some of them believed, ana some of them believed not; and if GOD had so pleased, they would not have contended among themselves; but God doth what he will. U true believers, give alms of that which we have bestowed unto you, before the day cometh wherein there shall be no merchandising, nor friendship, nor intercession. The infidels are unjust doers. GOD! there is no God but he ;P the living, the self-subsisting: neither slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven, and on earth. Who is he that can intercede with him, but through his good pleasure? He knoweth that which is past, and that which is to come unto them, and they shall not comprehend any thing of his knowledge, but so far as he pleaseth. His throne is extended over heaven and earth, and the preservation of both is no burden unto him. He is the high, the mighty. Let there be no violence in religion. Now is right direction manifestly distinguished from deceit : whoever therefore shall deny Tagut, and believe in God, he shall surely take hold on a strong handle, which shall not be broken; GOD is he who heareth and seeth. GOD is the patron of those who believe; he shall lead them out of darkness into light: but as to those who believe not, their patrons are Tagut; they shall lead them from the light into darkness; they shall be the companions of hell fire, they shall remain therein for ever. Hast thou not considered him who disputed with Abraham concerning his LORD, because God had given him the kingdom? When Abraham said, My LORD is he who giveth life, and killeth: he answered, I give life, and I kill. Abraham said, Verily God bringeth the sun from the east, now do thou bring it from the west. Whereupon the infidel was confounded; for God directeth not the ungodly people. Or hast thou not considered how he behaved who passed by a city which had been destroyed, even to her foundations?" He said, How shall God quicken this city, after she hath been 8 The following seven lines contain a magnificent description of the divine majesty and providence; but it must not be supposed the translation comes up to the dignity of the original. This passage is justly admired by the Mohammedans, who recite it in their prayers; and some of them wear it about them engraved on an agate or other precious stone." This throne, in Arabic called Corsi, is by the Mohammedans supposed to be God's tribunal or seat of justice; being placed under that other called al Arsh, which they say is his imperial throne. The Corsi allegorically signifies the divine providence, which sustains and governs the heaven and the earth, and is infinitely above human comprehension.' This passage was particularly directed to some of Mohammed's first proselytes, who having sons that had been brought up in idolatry or Judaism, would oblige them to embrace Mohammedism by force.2 • This word properly signifies an idol, or whatever is worshipped besides God; particularly the two idols of the Meccans, Allât and al Uzza; and also the devil, or any seducer. This was Nimrod; who, as the commentators say, to prove his power of life and death by ocular demonstration, caused two men to be brought before him at the same time, one of whom he slew, and saved the other alive. As to this tyrant's persecution of Abraham, see chap. 21, and the notes thereon. The person here meant was Ozair or Ezra, who riding on an ass by the ruins of Jeru salem, after it had been destroyed by the Chaldeans, doubted in his mind by what means God could raise the city and its inhabitants again; whereupon God caused him to die, and • Vide Bobov. de Prec. Moham. p. 5, et Reland. Dissert. de Gemmis Arab. pp. 235, 239. ' Vide D'Herbelot. Bibl. Orient. Art. Corsi. Jallalo'ddin. |