who believe. It is he who hath created you from one person, and out of him produced his wife, that he might dwell with her and when he had known her, she carried a light burden for a time, wherefore she walked easily therewith. But when it became more heavy," she called upon GoD their LORD, saying, If thou give us a child rightly shaped, we will surely be thankful. Yet when he had given them a child rightly shaped, they attri buted companions unto him, for that which he had given them. But far be that from GOD, which they associated with him! Will they associate with him false gods which create nothing, but are themselves created; and can neither give them assistance, nor help themselves? And if ye invite them to the true direction, they will not follow you: it will be equal unto you, whether ye invite them, or whether ye hold your peace. Verily the false deities whom ye invoke besides GoD are servants like unto you. Call therefore upon them, and let them give you an answer, if ye speak truth. Have they feet, to walk with? Or have they hands, to lay hold with? Or have they eyes, to see with? Or have they ears, to hear with? Say, Call upon your companions, and then lay a snare for me, and defer it not; for God is my protector, who sent down the book of the Korân; and he protecteth the righteous. But they whom ye invoke besides him cannot assist you, neither do they help themselves; and if ye call on them to direct you, they will not hear. Thou seest them look towards thee, but they see not. Use indulgence, and command that which is just, and withdraw far from the ignorant. And if an evil suggestion from Satan be suggested unto thee, to divert thee from thy duty, have recourse unto God: That is, when the child grew bigger in her womb. For the explaining of this whole passage, the commentators tell the following story. They say that when Eve was big with her first child, the devil came to her and asked her whether she knew what she carried within her, and which way she should be delivered of it; suggesting that possibly it might be a beast. She, being unable to give an answer to this question, went in a fright to Adam, and acquainted him with the matter, who not knowing what to think of it, grew sad and pensive. Whereupon the devil appeared to her again (or, as others say, to Adam), and pretended that he by his prayers would obtain of God that she might be safely delivered of a son in Adam's likeness, provided they would promise to name him Abd'alhareth, or the servant of Al Hareth (which was the devil's name among the angels,) instead of Abd'allah, or the servant of God, as Adam had designed. This proposal was agreed to, and accordingly, when the child was born, they gave it that name: upon which it immediately died. And with this Adam and Eve are here taxed, as an act of idolatry. The story looks like a rabbinical fiction, and seems to have no other foundation than Cain's being called by Moses Obed adamah, that is, a tiller of the ground, which might be translated into Arabic by Abd'alhareth. But al Beidawi, thinking it unlikely that a prophet (as Adam is by the Mohammedans supposed to have been) should be guilty of such an action, imagines the Koran in this place means Kosai, one of Mohammed's ancestors, and his wife; who begged issue of God, and having four sons granted them, called their names Abd Menâf, Abd Shams, Abd' al Uzza, and Abd' al Dâr, after the names of four principal idols of the Koreish. And the following words also he supposes to relate to their idolatrous posterity. Being subject to the absolute command of God. For the chief idols of the Arabs were the sun, moon, and stars. e Or, as the words may also be translated, Take the superabundant overplus; meaning that Mohammed should accept such voluntary alms from the people as they could spare. But the passage, if taken in this sense, was abrogated by the precept of legal alms, which. was given at Medina Al Beidâwi, Yahya. Vide D'Herbelot, Bibl. Orient. p. 438, et Selden. de Jure Nat. Sec. Hebr. lib. 5, c. 8. See the Prelim. Disc. p. 11, &c. T for he heareth and knoweth. Verily they who fear God, when a temptation From Satan assaileth them, remember the divine commands, and behold, they clearly see the danger of sin, and the wiles of the devil. But as for the brethren of the devils, they shall continue them in error; and afterwards they shall not preserve themselves therefrom. And when thou bringest not a verse of the Korán unto them they say, Hast thou not put it together? Answer, I follow that only which is revealed unto me from my LORD. This book containeth evident proofs from your LORD, and is a direction and mercy unto people who believe. And when the Korân is read, attend thereto, and keep silence; that ye may obtain mercy. And meditate on thy LORD in thine own mind, with humility and fear, and without loud speaking, evening and morning; and be not one of the negligent. Moreover, the angels who are with my LORD do not proudly disdain his service, but they celebrate his praise and worship him. CHAPTER VIII. TITLED, THE SPOILS; REVEALED AT MEDINA. IN THE NAME OF THE MOST MERCIFUL GOD. THEY will ask thee concerning the spoils: Answer, The division of the spoils belongeth unto God and the apostle. Therefore fear GoD, and compose the matter amicably among you: and obey God and his apostle, if ye are true believers. Verily the true believers are those whose hearts fear when God is mentioned, and whose faith increaseth when his signs are rehearsed unto them, and who trust in their LORD; who observe the stated ti. e. Hast thou not yet contrived what to say; or canst thou obtain no revelation from God? This chapter was occasioned by the high disputes which happened about the division of the spoils taken at the battle of Bedr, between the young men, who had fought, and the old men, who had stayed under the ensigns; the former insisting they ought to have the whole, and the latter, that they deserved a share. To end the contention, Mohammed pretended to have received orders from heaven to divide the booty among them equally, having first taken thereout a fifth part for the purposes which will be mentioned hereafter. Except seven verses, beginning at these words, And call to mind when the unbelievers plotted against thee, &c. Which some think were revealed at Mecca. It is related that Saad Ebn Abi Wakkâs, one of the companions, whose brother Omair was slain in this battle, having killed Said Ebn al As, took his sword, and carrying it to Mohammed, desired that he might be permitted to keep it; but the prophet told him that it was not his to give away, and ordered him to lay it with the other spoils. At this repulse, and the loss of his brother, Saad was greatly disturbed; but in a very little while this chapter was revealed, and thereupon Mohammed gave him the sword, saying, You asked this sword of me when I had no power to dispose of it, but now I have received authority from God to distribute the spoils, you may take it. See chap. 3, p. 36. Al Beidawi, Jallalo'ddin. • Al Beidâwi k times of prayer, and give alms out of that which we have bestowed on them. These are really believers: they shall have superior degrees of felicity with their LORD, and forgiveness, and an honourable provision. As thy LORD brought thee forth from thy house, with truth; and part of the believers were averse to thy directions: they disputed with thee concerning the truth, after it had been made known unto them; no otherwise than as if they had been led forth to death, and had seen it with their eyes." And call to mind when God promised you one of the two parties, that it should be delivered unto you, and ye desired that the party which was not furnished with arms should be delivered unto you: but GoD purposed to make known the truth in his words, and to cut off the uttermost part of the m * i. e. From Medina. The particle as having nothing in the following words to answer it, al Beidâwi supposes the connection to be, that the division of the spoils belonged to the prophet, notwithstanding his followers were averse to it, as they had been averse to the expedition itself. For the better understanding of this passage, it will be necessary to mention some farther particulars relating to the expedition of Bedr. Mohammed having received private information (for which he pretended he was obliged to the angel Gabriel) of the approach of a caravan belonging to the Koreish, which was on its return from Syria with a large quantity of valuable merchandize, and was guarded by no more than thirty, or, as others say, forty men, set out with a party to intercept it. Abu Sofiân, who commanded the little convoy, having notice of Mohammed's motions, sent to Mecca for succours: upon which Abu Jahl, and all the principal men of the city, except only Abu Laheb, marched to his assistance with a body of nine hundred and fifty men. Mohammed had no sooner received advice of this, than Gabriel descended with a promise that he should either take the caravan, or beat the succours; whereupon he consulted with his companions which of the two he should attack. Some of them were for setting upon the caravan, saying that they were not prepared to fight such a body of troops as were coming with Abu Jahl: but this proposal Mohammed rejected, telling them that the caravan was at a considerable distance by the sea-side, whereas Abu Jahl was just upon them. The others, however, insisted so obstinately on pursuing the first design of falling on the caravan, that the prophet grew angry, but by the interposition of Abu Becr, Omar, Saad Ebn Obadah, and Mokdad Ebn Amru, they at length acquiesced to his opinion. Mokdâd, in particular, assured him they were all ready to obey his orders, and would not say to him, as the children of Israel did to Moses, Go thou and thy Lord to fight, for we will sit here; but Go thou and thy Lord to fight, and we will fight with you. At this Mohammed smiled, and again sat down to consult with them, applying himself chiefly to the Ansârs, or helpers; because they were the greater part of his forces, and he had some apprehension lest they should not think themselves obliged by the oath they had taken to him at al Akaba, to assist him against any other than such as should attack him in Medina. But Saad Ebn Moâdh, in the name of the rest, told him that they had received him as the apostle of God, and had promised him obedience, and were therefore all to a man ready to follow him where he pleased, though it were into the sea. Upon which the prophet ordered them in God's name to attack the succours, assuring them of the victory." That is, concerning their success against Abu Jahl and the Koreish; notwithstand. ing they had God's promise to encourage them. The reason of this great backwardness was the smallness of their number, in comparison of the enemy, and their being unprepared; for they were all foot, having but two horses among them, whereas the Koreish had no less than a hundred horse." That is, either the caravan, or the succours from Mecca. Father Marracci, mistaking al îr and al nafîr, which are appellatives, and signify the caravan and the troop or body of succours, for proper names, has thence coined two families of the Koreish never heard of before, which he calls Airenses and Naphirenses." viz. The caravan, which was guarded by no more than forty horse; whereas the other party was strong and well appointed.' 'Al Korân, chap. 5, p. 84. See the Prelim. Disc. p. 34. • Marrac. in unbelievers; that he might verify the truth, and destroy falsehood, although the wicked were averse thereto. When ye asked assistance of your LORD, and he answered you, Verily I will assist you with a thousand angels, following one another in order. And this GoD designed only as good tidings for you, and that your hearts might thereby rest secure: for victory is from GOD alone; and GOD is mighty and wise. When a sleep fell on you as a security from him, and he sent down upon you water from heaven, that he might thereby purify you, and take from you the abomination of Satan," and that he might confirm your hearts, and establish your feet thereby. Also when thy LORD spake unto the angels, saying, Verily I am with you; wherefore confirm those who believe. I will cast a dread into the hearts of the unbelievers. Therefore strike off their heads, and strike off all the ends of their fingers. because they have resisted GoD and his apostle oppose God and his apostle, verily God will be severe in punishing him. This shall be your punishment; taste it therefore: and the infidels shall also suffer the torment of hell fire. O true believers, when ye meet the unbelievers marching in great numbers against you, turn not your backs unto them for whoso shall turn his back unto them in that day, unless he turneth aside to fight, or retreateth to another party of the faithful," shall draw on himself the indignation of GOD, and his abode shall be in hell; an ill journey shall it be thither! And ye slew not those who were slain at Bedr yonrselves, but God slew them. Neither didst thou, O Mohammed, cast the gravel into their eyes, when thou didst seem to cast it; but God cast This shall they suffer, and whosoever shall As if he had said, Your view was only to gain the spoils of the caravan, and to avoid danger; but God designed to exalt his true religion by extirpating its adversaries.' When Mohammed's men saw they could not avoid fighting, they recommended them. selves to God's protection; and their prophet prayed with great earnestness, crying out, O God, fulfil that which thou hast promised me: O God, if this party be cut off, thou will be no more worshipped on earth. Ánd he continued to repeat these words till his cloak fell from off his back. Which were afterwards reinforced with three thousand more. copies, instead of a thousand, read thousands, in the plural. iSee chap. 3, p. 52. Wherefore some "It is related, that the spot where Mohammed's little army lay was a dry and deep sand, into which their feet sank as they walked, the enemy having the command of the water; and that having fallen asleep, the greater part of them were disturbed with dreams, wherein the devil suggested to them that they could never expect God's assistance in the battle, since they were cut from the water, and besides suffering the inconveniency of thirst, must be obliged to pray without washing, though they imagined themselves to be the favourites of God, and that they had his apostle among them. But in the night rain fell so plentifully, that it formed a little brook, and not only supplied them with water for all their uses, but made the sand between them and the infidel army firm enough to bear them; whereupon the diabolical suggestions ceased." This is the punishment expressly assigned the enemies of the Mohammedan religion; though the Moslems did not inflict it on the prisoners they took at Bedr, for which they are reprehended in this chapter. That is, if it be not downright running away, but done either with design to rally and attack the enemy again, or by way of feint or stratagem, or to succour a party which is hard pressed, &c. * See chap. 3, p. 36, note m. Al Beidâwi. 3, p. 36, 52. 2 Idem. Vide Abulfed. Vit. Moh. p. 58. • See chap. it, that he might prove the true believers by a gracious trial from himself; for God heareth and knoweth. This was done that God might also weaken the crafty devices of the unbelievers. If ye desire a decision of the matter between us, now hath a decision come unto you: and if ye desist from opposing the appostle, it will be better for you. But if ye return to attack him, we will also return to his assistance; and your forces shall not be of advantage unto you at all, although they be numerous; for God is with the faithful. O true believers, obey GoD and his apostle, and turn not back from him, since ye hear the admonitions of the Korân. And be not as those who say, We hear, when they do not hear. Verily the worst sort of beasts in the sight of GOD are the deaf and the dumb,* who understand not. If GOD had known any good in them, he would certainly have caused them to hear: and if he had caused them to hear, they would surely have turned back, and have retired afar off. O true believers, answer GoD and his apostle, when he inviteth you unto that which giveth you life; and know that God goeth between a man and his heart, and that before him ye shall be assembled. Beware of sedition; it will not affect those who are ungodly among you particularly, but all of you in general; and know that God is severe in punishing. And remember when ye were few, and reputed weak in the land; ye feared lest men should snatch you away; but God provided you a place of refuge, and he strengthened you with his assistance, and bestowed on you good things, that ye might give thanks. O true believers, deceive not God and his apostle; neither violate your See chap. 3, p. 36, note m. e These words are directed to the people of Mecca; whom Mohammed derides because the Koreish, when they were ready to set out from Mecca, took hold of the curtains of the Caaba, saying, O God, grant the victory to the superior army, the party that is most rightly directed, and the most honourable. *In the sight of the Eternal, a state more vile than that of the brute is to be deaf and dumb, and to understand not."-Savary. That is, to hearken to the remonstrances of the Korân. Some say that the infidels demanded of Mohammed that he should raise Kosai, one of his ancestors, to life, to bear witness to the truth of his mission, saying he was a man of honour and veracity, and they would believe his testimony: but they are here told that it would have been in vain." Not only knowing the innermost secrets of his heart, but overruling a man's design, and disposing him either to belief or infidelity. The original word signifies any epidemical crime, which involves a number of people in its guilt: and the commentators are divided as to its particular meaning in this place. viz. at Mecca. The persons here spoken to are the Mohâjerîn, or refugees who fled from thence to Medina. * Al Beidâwi mentions an instance of such treacherous dealing in Abu Lobâba, who was sent by Mohammed to the tribe of the Koreidha, then besieged by that prophet, for having broken their league with him, and perfidiously gone over to the enemies at the war of the ditch, to persuade them to surrender at the discretion of Saad Ebn Moadh, prince of the tribe of Aws, their confederates, which proposal they had refused. But Abu Lobaba's family and effects being in the hands of those of Koreidha, he acted directly contrary to his commission, and instead of persuading them to accept Saad as their judge, when they asked his advice about it, drew his hand across his throat, signifying that he would put them all to death. However he had no sooner done this than he was sensible of his crime, and going into a mosque tied himself to a pillar, and remained there seven days without meat or drink, till Mohammed forgave him. • Al Beidâwi. 'Idem. See chap. 6. p. 109. Abulf. Vit. Moh. p. 76, and the notes to chap. 33. • See Prid. Life of Moh. p. 85. |