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