evil unto you on the contrary, it is better for you *. Every man of them shall be punished according to the injustice of which he hath been guilty'; and he among them who hath undertaken to aggravate the same, shall suffer a grievous punishment. Did not the faithful men, and the faithful women, when ye heard this, judge in their own minds for the best; and say, This is a manifest falsehood? Have they of this passage, it is necessary to relate the following story. Mohammed having undertaken an expedition against the tribe of Mostalek, 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 mean time 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 Safwan Ebn al Moattel, who had staid 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 publicly 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 circum stances 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). k 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 Ebu 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). 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). m He who hath undertaken to aggravate the same.] viz. Abdallah Ebn Obba, who had not the grace to become a true believer, but died an infidel (5). (1) Al BOKHARI in Sonna, Al BEIDAWI, JALLALO'DDIN, &C. V. ABU'LFED. vit. Moham. p. 82, &c. & GAGNIER, Vie de Mahomet, lib. iv. c. vii. BEIDAWI. (3) ABU'LFEDA. vit. Moham. p. 83. (5) See chap. ix. p. 235. notes ¶, and '. (2) Al (4) Al BEIDAW1. produced four witnesses thereof? Wherefore since they have not produced the witnesses, they are surely liars in the sight of GOD. Had it not been for the indulgence of GOD towards you, and his mercy, in this world, and in that which is to come, verily a grievous punishment had been inflicted on you, for the calumny which ye have spread: when ye published that with your tongues, and spoke that with your mouths, of which ye had no knowledge; and esteemed it to be light, whereas it was a matter of importance in the sight of GOD. When ye heard it, did ye say, It belongeth not unto us, that we should talk of this matter: GOD forbid! this is a grievous calumny? GOD warneth you, that ye return not to the like crime for ever; if ye be true believers. And GOD declareth unto you his signs; for GOD is knowing and wise. Verily they who love that scandal be published of those who believe, shall receive a severe punishment both in this world, and in the next. GOD knoweth, but ye know not. Had it not been for the indulgence of GOD towards you, and his mercy, and that GOD is gracious and merciful, ye had felt his vengeance. O true believers, follow not the steps of the devil: for whosoever shall follow the steps of the devil, he will command him filthy crimes, and that which is unlawful. If it were not for the indulgence of GOD, and his mercy towards you, there had not been so much as one of you cleansed from his guilt for ever: but GOD cleanseth whom he pleaseth; for GOD both heareth and knoweth. Let not those among you who possess abundance of wealth, and have ability, swear that they will not give unto their kindred, and the poor, and those who have fled their country for the sake of GOD's true religion: but let them forgive, and act with benevolence towards them. Do ye not desire that GOD should pardon you"? And n Let not those among you who have ability, swear that they will not give unto their kindred, &c.] This passage was revealed on account of Abu Becr; who swore that he would not for the future bestow any thing on Mestah, though he was his mother's sister's son, and a poor Mohájer, or refugee, GOD is gracious and merciful. Moreover, they who falsely accuse modest women, who behave in a negligent manner, and are true believers, shall be cursed in this world, and in the world to come; and they shall suffer a severe punishment". One day their own tongues shall bear witness against them, and their hands, and their feet, concerning that which they have done. On that day shall GOD render unto them their just due; and they shall know that GoD is the evident truth. The wicked women should be joined to the wicked men, and the wicked men to the wicked women; but the good women should be married to the good men, and the good men to the good women. These shall be cleared from the calumnies which slanderers speak of them: they shall obtain pardon, and an honourable provision. O true believers, enter not any houses, besides your own houses, until ye have asked leave, and have saluted the family thereof this is better for you; peradventure ye will be admonished. And if ye shall find no person in the houses, yet do not enter them until leave be granted you: and if it be said unto you, because he had joined in scandalizing his daughter Ayesha. But on Mohammed's reading this verse to him, he continued Mestah's pension (1). • 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. P Though 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). These shall be cleared, &c.] Al Beidâwi observes, on this passage, that Gon cleared four persons by four extraordinary testimonies: for he cleared Joseph by the testimony of a child in (1) Al BEIDAWI, JALLALO'DDIN. p. 36, 37. (3) See chap. xix. p. 126. 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. Enter not any houses besides your own, till 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)? (2) Al BEIDAWI. (3) See chap. xii. (4) See chap. ii. p. 11, note, and chap. xxxiii. (6) Al BEIDAWI. Return back; do you return back. This will be more decent for you; and GOD knoweth that which ye do. It shall be no crime in you, that ye enter uninhabited houses', wherein ye may meet with a convenience. GOD knoweth that which ye discover, and that which ye conceal. Speak unto the true believers, that they restrain their eyes, and keep themselves from immodest actions: this will be more pure for them; for GOD is well acquainted with that which they do. And speak unto the believing women, that they restrain their eyes, and preserve their modesty, and discover not their ornaments", except what necessarily appeareth thereof: and let them throw their veils over their bosoms, and not shew their ornaments, unless to their husbands", or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women or the captives which their right hands shall possess This will be more decent.] Than to be importunate for admission, or to wait at the door. Uninhabited houses.] i. e. Which are not the private habitation of a family; such as public inns, shops, sheds, &c. " 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 to be seen. W 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. * Let them throw their veils over their bosoms.] Taking care to cover their heads, necks, and breasts. y Unless to their husbands.] For whose sake it is that they adorn themselves, and who alone have the privilege to see their whole body. b , 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). a 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). bOr the captives, &c.] z Or their fathers, &c.] These near (1) Al BEIDA WI. (2) JALLALO'DDIN. JALLALO'DDIN. Slaves of (4) Idem, or unto such men as attend them, and have no need of women, or unto children who distinguish not the nakedness of women. And let them not make a noise with their feet, that their ornaments which they hide may thereby be discovered o. And be ye all turned unto GOD, O true believers, that ye may be happy, Marry those who are single among you, and such as are honest of your men-servants, and your maid-servants: if they be poor, GOD will enrich them of his abundance; for GOD is bounteous and wise. And let those who find not a match, keep themselves from fornication, until GOD shall enrich them of his abundance. And unto such of your slaves as desire a written instrument, allowing them to redeem themselves on paying a certain sum, write one, if ye know good in them", and give them of the riches of GOD, which he hath given you'. And 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 (1). 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 (2). d Let them not make a noise with their feet, &c.] By shaking the rings which the women in the east wear about their ancles, and are usually of gold or silver (3). The pride which the Jewish ladies of old took in mak (1) Al BEIDAWI, JALLALO'DDIN. (3) Idem. (4) Isaiah iii. 16, 18. ing a tinkling with these ornaments of their feet, is (among other things of that nature) severely reproved by the prophet Isaiah (4). e Those who are single.] i. e. Those who are unmarried of either sex; whether they have been married before or not. f Your slaves.] Of either sex. 8 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. h If ye know good in them] That is, If ye have found them faithful, and have reason to believe they will perform their engagement. i 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 (5). (2) Idem, JALLALO'DDIN, YAHYA. (5) Al BEIDAWI. |