The Koran (Al-Qur'an)

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)

passage 292 of 326 · Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (39/73)

in brief

Includes translator’s/footnote explanations about a scandal involving Ayesha, related figures such as Safwan Ibn al-Mu‘attal and Abdallah ibn Ubay, and notes on Islamic legal customs and prohibitions.

3 Comp. Numb. v. ii, 31, with which Muhammad must have been acquainted.

4 The rumour of improper intimacy between Ayesha and Safwan Ibn El Moattal, during Muhammad's return from the expedition against the tribe of Mostaliq (an. Hej. 9), in which he was separated from her for an entire day, which she passed in the company of Safwan, who had found her when accidentally left behind. Verses 4-26 were revealed shortly after the return.

5 Whose characters are cleared.

6 Abdallah Ibn Obba. (Abulf. p. 83.)

7 Comp. verse 10, 11 (n.).

8 Abubekr had been desirous to punish one of his relatives, Mestah, who had propagated the scandal against Ayesha, by refusing him gifts or alms.

9 "The very members of a man shall testify against him, for thus we read (Jer. xliii. 12), Ye are yourselves my witnesses saith the Lord." Chagiga, 16. Thaanith, 11a.

10 It was the custom in Arabia, before Islam, to enter houses without permission. Freyt. Einl. p. 216.

11 That is, the anklets. Comp. Isai. iii. 16, 18

12 On account of poverty.

13 Comp. Deut. xv. 12 15.

14 The meaning probably is, that the scandal raised against Ayesha resembled the scandal in the case of Joseph in Egypt, and of the Virgin Mary, detailed in previous suras.

15 An idea perhaps derived from Gen. i. 20, 21. Comp. Tr. Cholin, fol. 27a.

16 Verses 46-56 obviously refer to a period, perhaps that between the battle of Ohod and the end of the war of the Ditch, when Muhammad's prospects were overclouded and the confidence of his followers shaken.

17 This verse was intended to relieve the scruples of the Muslims, who. following the superstitious customs of the Arabs, thought that they ought not to admit the blind, etc. to their tables, to eat alone, or in a house of which they were entrusted with the key, etc.

18 Lit. make not the calling of the Apostle among you, like the calling of some of you to others, i.e., address him by some respectful and honourable title. Thus in the Talmud, "It is forbidden to a disciple to call his Rabbi by name even when he is not in his presence;" and again: "Neither is he to salute his Rabbi, nor to return his salutation, in the same way that salutations are given and returned among friends." "Whoever despises the wise men hath no portion in the world to come." See Hilchoth Torah, c.5.

SURA LVIII.-SHE WHO PLEADED [CVI.]

MEDINA.-22 Verses

In the Name of God, the Compassionate, the Merciful

God hath heard the words of HER1 WHO PLEADED with thee against her husband, and made her plaint to God; and God hath heard your mutual intercourse: for God Heareth, Beholdeth.

As to those of you who put away their wives by saying, "Be thou to me as my mother's back" their mothers2 they are not; they only are their mothers who gave them birth! they certainly say a blameworthy thing and an untruth:

But truly, God is Forgiving, Indulgent.

And those who thus put away their wives, and afterwards would recall their words, must free a captive before they can come together again. To this are ye warned to conform: and God is aware of what ye do.

And he who findeth not a captive to set free, shall fast two months in succession before they two come together. And he who shall not be able to do so, shall feed sixty poor men. This, that he may believe in God and His Apostle. These are the statutes of God: and for the unbelievers is an afflictive chastisement!

Truly they who oppose God and His Apostle shall be brought low, as those who were before them were brought low. And now have we sent down demonstrative signs: and, for the Infidels is a shameful chastisement.

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topics: conspiracy and assassination · courts, trials, and pleading · custom and the manners of a people

The Koran (Al-Qur'an) · G. Margoliouth (George) · 610–632