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u For the understanding of this passage, it is necessary to relate the
following story:
Mohammed having undertaken an expedition against the tribe of Mostalak,
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
meantime 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, Safwân Ebn al Moattel, who had stayed
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
circumstances 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
x The words are directed to the prophet, and to Abu 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
y 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
z viz., Abd'allah Ebn Obba , who had not the grace to become a true
believer, but died an infidel.5

1 Al Bokhari in Sonna, Al Beidâwi, Jallalo'ddin, &c. Vide Abu'lf. Vit.
Moh. p. 82, &c., and Gagnier, Vie de Mahomet, lib. 4. c. 7.
2 Al Beidâwi. 3 Abulfeda, Vit. Moh. p. 83. 4 Al Beidâwi.
5 See chapter 9, p. 144.

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?a And GOD is gracious and merciful.
Moreover they who falsely accuse modest women, who behave in a negligent
manner,b and are true believers, shall be cursed in this world, and in the
world to come; and they shall suffer a severe punishment.c
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;d 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:e 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, Return back, do ye
return back. This will be more decent for you:f and GOD knoweth that which ye
do.
It shall be no crime in you, that ye enter uninhabited houses,g wherein
ye may meet with a convenience. GOD knoweth that which ye discover, and that
which ye conceal.
30 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.

a This passage was revealed on account of Abu Becr: who swore that he
would not for the future bestow anything on Mestah, though he was his mother's
sister's son, and a poor Mohâjer or refugee, because he had joined in
scandalizing his daughter Ayesha. But on Mohammed's reading this verse to
him, he continued Mestah's pension.1
b i.e., Who may be less careful in their conduct, and more free in
their behaviour, as being conscious of no ill.
c 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
d Al Beidâwi observes, on this passage, that GOD cleared four persons,
by four extraordinary testimonies: for he cleared Joseph by the testimony of a
child in 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.
e 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
f Than to be importunate for admission, or to wait at the door.
g i.e., Which are not the private habitation of a family; such as
public inns, shops, sheds, &c.

1 Al Beidâwi, Jallalo'ddin. 2 Al Beidâwi. 3 See
chapter 12, p. 172.
4 See chapter 2, p. 7, and chapter 33. 5 See chapter 19, p. 229.
6 Al Beidâwi.

And speak unto the believing women, that they restrain their eyes, and
preserve their modesty, and discover not their ornaments,h except what
necessarily appeareth thereof;i and let them throw their veils over their
bosoms,j and not show their ornaments, unless to their husbands,k 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,l or their
women,m or the captives which their right hands shall possess,n or unto such
men as attend them, and have no need of women,o 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.p
And be ye all turned unto GOD, O true believers, that ye may be happy.
Marry those who are singleq 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 slavesr
as desire a written instrument allowing them to redeem themselves on paying a
certain sum,s write one, if ye know good in them;t and give them of the riches
of GOD, which he hath given you.u And compel not your maid-servants to
prostitute themselves, if they be willing to live chastely; that ye may seek
the casual advantage of this present life;x but whoever shall compel them
thereto, verily GOD will be gracious and merciful unto such women after their
compulsion.

h As their clothes, jewels, and the furniture of their toilet; much
less such parts of their bodies as ought not be seen.
i 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.
j Taking care to cover their heads, necks, and breasts.
k For whose sake it is that they adorn themselves, and who alone have
the privilege to see their whole body.
l These near 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
m 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
n Slaves of 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.5
o 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.6
p By shaking the rings, which the women in the east wear about their
ankles, and are usually of gold or silver.7 The pride which the Jewish ladies
of old took in making a tinkling with these ornaments of their feet, is (among
other things of that nature) severely reproved by the prophet Isaiah.8
q i.e., Those who are unmarried of either sex; whether they have been
married before or not.
r Of either sex.
s Whereby the master obliges himself to set his slave at liberty, on
receiving a certain sum of money, which the slave undertakes to pay.
t That is, if ye have found them faithful, and have reason to believe
they will perform their engagement.
u 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.1
x It seems Abda'llah Ebn Obba had six women-slaves, on whom he laid a
certain tax, which he obliged them to earn by the prostitution of their
bodies: and one of them made her complaint to Mohammed, which occasioned the
revelation of this passage.2

1 Idem. 2 Jallalo'ddin. 3 Al Beidâwi. 4
Idem, Jallalo'ddin. 5 Idem.
6 Idem, Yahya, &c. 7 Idem 8 Isaiah iii. 16 and 18.
1 Al Beidâwi. 2 Idem, Jallalo'ddin

And now have we revealed unto you evident signs, and a history like unto
some of the histories of those who have gone before you,y and an admonition
unto the pious.
GOD is the light of heaven and earth: the similitude of his light is as a
niche in a wall, wherein a lamp is placed, and the lamp enclosed in a case of
glass; the glass appears as it were a shining star. It is lighted with the
oil of a blessed tree, an olive neither of the east, nor of the west:z it
wanteth little but that the oil thereof would give light, although no fire
touched it. This is light added unto light:a GOD will direct unto his light
whom he pleaseth. GOD propoundeth parables unto men; for GOD knoweth all
things.
In the houses which GOD hath permitted to be raised,b and that his name
be commemorated therein! men celebrate his praise in the same, morning and
evening,
whom neither merchandising nor selling diverteth from the remembering of
GOD, and the observance of prayer, and the giving of alms; fearing the day
whereon men's hearts and eyes shall be troubled;
that GOD may recompense them according to the utmost merit of what they
shall have wrought, and may add unto them of his abundance a more excellent
reward; for GOD bestoweth on whom he pleaseth without measure.
But as to the unbelievers, their works are like the vapor in a plain,c
which the thirsty traveller thinketh to be water, until, when he cometh
thereto, he findeth it to be nothing; but he findeth GOD with him,d and he
will fully pay him his account; and GOD is swift in taking an account;

y i.e., The story of the false accusation of Ayesha, which resembles
those of Joseph and the Virgin Mary.3
z But of a more excellent kind. Some think the meaning to be that the
tree grows neither in the eastern nor the western parts, but in the midst of
the world, namely, in Syria, where the best olives grow.4
a Or a light whose brightness is doubly increased by the circumstances
above mentioned.
The commentators explain this allegory, and every particular of it, with
great subtlety; interpreting the light here described to be the light revealed
in the Korân, or God's enlightening grace in the heart of man; and in divers
other manners.
b The connection of these words is not very obvious. Some suppose they
ought to be joined with the preceding words, Like a niche, or It is lighted in
the houses, &c., and that the comparison is more strong and just, by being
made to the lamps in Mosques, which are larger than those in private houses.
Some think they are rather to be connected with the following words, Men
praise, &c. And others are of opinion they are an imperfect beginning of a
sentence, and that the words, Praise ye God, or the like, are to be
understood. However, the houses here intended are those set apart for divine
worship; or particularly the three principal temples of Mecca, Medina, and
Jerusalem.5
c The Arabic word Serâb signifies that false appearance which, in the
eastern countries, is often seen in sandy plains about noon, resembling a
large lake of water in motion, and is occasioned by the reverberation of the
sunbeams. It sometimes tempts thirsty travellers out of their way, but
deceives them when they come near, either going forward (for it always appears
at the same distance), or quite vanishing.1
d That is, He will not escape the notice or vengeance of GOD.

3 Iidem. 4 Iidem. 4 Al Beidâwi.

40 or, as the darkness in a deep sea, covered by waves riding on waves,
above which are clouds, being additions of darkness one over the other; when
one stretcheth forth his hand, he is far from seeing it. And unto whomsoever
GOD shall not grant his light, he shall enjoy no light at all.
Dost thou not perceive that all creatures both in heaven and earth praise
GOD: and the birds also, extending their wings? Every one knoweth his prayer,
and his praise: and GOD knoweth that which they do.
Unto GOD belongeth the kingdom of heaven and earth; and unto GOD shall be
the return at the last day.
Dost thou not see that GOD gently driveth forward the clouds, and
gathereth them together, and then layeth them on heaps? Thou also seest the
rain, which falleth from the midst thereof; and God sendeth down from heaven
as it were mountains, wherein there is hail; he striketh therewith whom he
pleaseth, and turneth the same away from whom he pleaseth: the brightness of
his lightning wanteth but little of taking away the sight.
GOD shifteth the night, and the day: verily herein is an instruction unto
those who have sight. And GOD hath created every animal of water;e one of
them goeth on his belly, and another of them walketh upon two feet, and
another of them walketh upon four feet: GOD createth that which he pleaseth;
for GOD is almighty.
Now have we sent down evident signs: and GOD directeth whom he pleaseth
into the right way.
The hypocrites say, We believe in GOD, and on his apostle; and we obey
them: yet a part of them turneth back, after this; but these are not really
believers.
And when they are summoned before GOD and his apostle, that he may judge
between them; behold, a part of them retire:
but if the right had been on their side, they would have come and
submitted themselves unto him.
Is there an infirmity in their hearts? Do they doubt? Or do they fear
lest GOD and his apostle act unjustly towards them? But themselves are the
unjust doers.f
50 The saying of the true believers, when they are summoned before GOD and
his apostle, that he may judge between them, is no other than that they say,
We have heard, and do obey: and these are they who shall prosper.
Whoever shall obey GOD and his apostle, and shall fear GOD, and shall be
devout towards him; these shall enjoy great felicity.
They swear by GOD, with a most solemn oath, that if thou commandest them,
they will go forth from their houses and possessions. Say, Swear not to a
falsehood: obedience is more requisite: and GOD is well acquainted with that
which ye do.

e This assertion, which has already occurred in another place,2 being
not true in strictness, the commentators suppose that by water is meant seed;
or else that water is mentioned only as the chief cause of the growth of
animals, and a considerable and necessary constituent part of their bodies.
f This passage was occasioned by Bashir the hypocrite, who, having a
controversy with a Jew, appealed to Caab Ebn al Ashraf, whereas the Jew
appealed to Mohammed;3 or, as others tell us, by Mogheira Ebn Wayel, who
refused to submit a dispute he had with Al. to the prophet's decision.4

1 Vide Q. Curt. de rebus Alex. lib. 7, et Gol. in Alfrag. p. 111, et in
Adag. Arab. ad calcem Gram. Erp. p. 93. 2 Chapter 21, p. 243.
3 See chapter 4, p. 61. 4 Al Beidâwi

Say, Obey GOD, and obey the apostle: but if ye turn back, verily it is
expected of him that he perform his duty, and of you that ye perform your
duty; and if ye obey him, ye shall be directed, but the duty of our apostle is
only public preaching.
GOD promiseth unto such of you as believe, and do good works, that he
will cause them to succeed the unbelievers in the earth, as he caused those
who were before you to succeed the infidels of their time;g and that he will
establish for them their religion which pleaseth them, and will change their
fear into security. They shall worship me; and shall not associate any other
with me. But whoever shall disbelieve after this, they will be the wicked
doers.
Observe prayer, and give alms, and obey the apostle; that ye may obtain
mercy.
Think not that the unbelievers shall frustrate the designs of God on
earth: and their abode hereafter shall be hell fire; a miserable journey shall
it be thither!
O true believers, let your slaves and those among you who shall not have
attained the age of puberty, ask leave of you, before they come into your
presence, three times in the day;h namely, before the morning prayer,i and
when ye lay aside your garments at noon,j and after the evening prayer.k
These are the three times for you to be private: it shall be no crime in you,
or in them, if they go in to you without asking permission after these times,
while ye are in frequent attendance, the one of you on the other. Thus GOD
declareth his signs unto you; for GOD is knowing and wise.
And when your children attain the age of puberty, let them ask leave to
come into your presence at all times, in the same manner as those who have
attained that age before them, ask leave. Thus GOD declareth his signs unto
you; and GOD is knowing and wise.
As to such women as are past child-bearing, who hope not to marry again,
because of their advanced age; it shall be no crime in them, if they lay aside
their outer garments, not showing their ornaments; but if they abstain from
this, it will be better for them.l GOD both heareth and knoweth.
60 It shall be no crime in the blind, nor shall it be any crime in the
lame, neither shall it be any crime in the sick, or in yourselves, that ye eat
in your houses,m or in the houses of your fathers, or the houses of your
mothers, or in the houses of your brothers, or the houses of your sisters, or
the houses of your uncles on the father's side, or the houses of your aunts on
the father's side, or the houses of your uncles on the mother's side, the
houses of your aunts on the mother's side, or in those houses the keys whereof
ye have in your possession, or in the house of your friend. It shall not be
any crime in you whether ye eat together, or separately.n

g i.e., As he caused the Israelites to dispossess the Canaanites, &c.
h Because there are certain times when it is not convenient, even for a
domestic, or a child, to come in to one without notice. It is said this
passage was revealed on account of Asma Bint Morthed, whose servant entered
suddenly upon her, at an improper time; but others say, it was occasioned by
Modraj Ebn Amru, then a boy, who, being sent by Mohammed to call Omar to him,
went directly into the room where he was, without giving notice, and found him
taking his noon's nap, and in no very decent posture; at which Omar was so
ruffled, that he wished GOD would forbid even their fathers, and children, to
come in to them abruptly, at such times.1
i Which is the time of people's rising from their beds, and dressing
themselves for the day.
j That is, when ye take off your upper garments to sleep at noon; which
is a common custom in the east, and all warm countries.
k When ye undress yourselves to prepare for bed. Al Beidâwi adds a
fourth season, when permission to enter must be asked, viz., at night: but
this follows of course.
l See before, p. 266.
m i.e., Where your wives or families are; or in the houses of your
sons, which may be looked on as your own.
This passage was designed to remove some scruples or superstitions of
the Arabs in Mohammed's time; some of whom thought their eating with maimed or
sick people defiled them; others imagined they ought not to eat in the house
of another, though ever so nearly related to them, or though they were
entrusted with the key and care of the house in the master's absence, and
might therefore conclude it would be no offence; and others declined eating
with their friends though invited, lest they should be burthensome.1 The
whole passage seems to be no more than a declaration that the things scrupled
were perfectly innocent; however, the commentators say it is now abrogated,
and that it related only to the old Arabs, in the infancy of Mohammedism.
n As the tribe of Leith thought it unlawful for a man to eat alone; and
some of the Ansârs, if they had a guest with them, never ate but in his
company; so there were others who refused to eat with any, out of a
superstitious caution lest they should be defiled, or out of a hoggish
greediness.2