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;" m 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 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. 1 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 com parison 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 nufîr, 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." P viz. The caravan, which was guarded by no more than forty horse; whereas the other party was strong and well appointed.' • Korân, chap. 5, p; Beidâwi. Alc. p. 297. See the Prelim. Disc. p. 34. ་ * Α • 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 ast 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 yourselves, 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.1 When Mohammed's men saw they could not avoid fighting, they recommended themselves 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. And he continued to repeat these words till his cloak fell from off his back." Which were afterwards reinforced with three thousand more. Wherefore some copies, instead of a thousand, read thousands, in the plural. See chap. 3, p. 52. "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 plenti. fully, 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. 1 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. 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. 4 viz. at Mecca. The persons here spoken to are the Mohâjerîn, or refugees who fled from thence to Medina. Al Beidawi 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 dich, 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. faith against your own knowledge. And know that your wealth and your. children are a temptation unto you; and that with GoD is a great re ward. O true believers, if ye fear GoD, he will grant you a distinction, and will expiate your sins from you, and will forgive you; for God is endued with great liberality. And call to mind when the unbelievers plotted against thee, that they might either detain thee in bonds, or put to death, or expel thee the city; and they plotted against thee: but God laid a plot against them; and GOD is the best layer of plots.* And when our signs are repeated unto them, they say, We have heard; if we pleased we could certainly pronounce a composition like unto this: this is nothing but fables of the ancients. And when they said, O GOD, if this be the truth from thee, rain down stones upon us from heaven, or inflict on us some other grievous punishment.' But GOD was not disposed to punish. them, while thou wast with them: nor was GoD disposed to punish them when they asked pardon. But they have nothing to offer in excuse why GoD should not punish them, since they hindered the believers from visiting the holy temple," although they are not the guardians thereof. The guardians thereof are those only who fear God; but the greater part of them know it not. And their prayer at the house of God is no other than whistling and clapping of the hands. Taste therefore the punishment, for that ye have been unbelievers. They who believe not expend their wealth to obstruct As they were to Abu Lobâba. i. e. A direction that ye may distinguish between truth and falsehood; or success in battle to distinguish the believers from the infidels; or the like. When the Meccans heard of the league entered into by Mohammed with those of Medina, being apprehensive of the consequences, they held a council, whereat they say the devil assisted in the likeness of an old man of Najd. The point under consideration being what they should do with Mohammed, Abu'lbakhtari was of opinion that he should be imprisoned, and the room walled up, except a little hole, through which he should have necessaries given him, till he died. This the devil opposed, saying that he might probably be released by some of his own party. Hesham Abn Amru was for banishing him: but his advice also the devil rejected, insisting that Mohammed might engage some other tribes in his interest, and make war on them. At length Abu Jahl gave his opinion for putting him to death, and proposed the manner, which was unanimously approved. Revealing their conspiracy to Mohammed, and miraculously assisting him to deceive them, and make his escape; and afterwards drawing them to the battle of Bedr. God, whose vigilance surpasses that of the wicked, will frustrate their plots". Savary. *See chap. 6,. p. 100. This was the speech of Al Nodar Ebn al Hareth. Saying, God forgive us! Some of the commentators, however, suppose the persons who asked pardon were certain believers, who stayed among the infidels; and others think the meaning to be, that God would not punish them, provided they asked pardon. Obliging them to flee from Mecca, and not permitting them so much as to approach the temple, in the expedition of al Hodeibiya." A Because of their idolatry, and indecent deportment there. For otherwise the Koreish had a right to the guardianship of the Caaba, and it was continued in their tribe and in the same family even after the taking of Mecca. It is said that they used to go round the Caaba naked, both men and women whistling at the same time through their fingers, and clapping their hands. Or, as others say, they made this noise on purpose to disturb Mohammed when at his prayers, pretending to be at prayers also themselves." Al Beidâwi. See the Prelim. Disc. p. 35. the Prelim. Disc. p. 37. • Al Beidâwi. 'See ibid. See chap. 4. p. 67, note u. Al Beidâwi. ⚫ Sce the way of GOD: they shall expend it, but afterwards it shall become matter of sighing and regret unto them, and at length they shall be ovő come; and the unbelievers shall be gathered together into hell; that God may distinguish the wicked from the good, and may throw the wicked one upon the other, and may gather them all in a heap, and cast them into hell. These are they who shall perish. Say unto the unbelievers, that if they desist from opposing thee, what is already past shall be forgiven them; but if they return to attack thee, the exemplary punishment of the former opposers of the prophets is already past, and the like shall be inflicted on them. Therefore fight against them until there be no opposition in favour of idolatry, and the religion be wholly GoD's. If they desist, verily GoD seeth that which they do: but if they turn back, know that God is your patron; he is the best patron, and the best helper. [X.] And know that whenever ye gain any spoils, a fifth part thereof belongeth unto God, and to the apostle, and his kindred, and the orphans, and the poor, and the traveller; if ye believe in God, and that which we have sent down unto our servant on the day of distinction, on the day whereon the two armies met and God is almighty. When ye were encamped on the hithermost side of the valley, and they were encamped on the further side, and the caravan was below you; "* and if ye had mutually appointed to come to a battle, ye would certainly have declined the appointment; but ye were brought to an engagement without any previous appointment, that God might accomplish the thing which was decreed to be done; that he who perisheth hereafter may perish after demonstrative evidence, and that he who liveth may live by the same evidence; GOD both heareth and knoweth. When thy LORD caused the enemy to appear unto thee in thy sleep few in num u The persons particularly meant in this passage were twelve of the Koreish, who gave each of them ten camels every day to be killed for provisions for their army in the expedition of Bedr; or, according to others, the owners of the effects brought by the caravan, who gave great part of them to the support of the succours from Mecca. It is also said that Abu Sofiân, in the expedition of Ohod, hired two thousand Arabs, who cost him a considerable sum, besides the auxiliaries which he had obtained gratis.' According to this law, a fifth part of the spoils is appropriated to the particular uses here mentioned, and the other four-fifths are to be equally divided among those who were present at the action; but in what manner, or to whom the first fifth is to be distributed, the Mohammedan doctors differ, as we have elsewhere observed. Though it be the general opinion that this verse was revealed at Bedr, yet there are some who suppose it was revealed in the expedition against the Jewish tribe of Kainokâ, which happened a little above a month after." i. e. Of the battle of Bedr; which is so called because it distinguished the true believers from the infidels. Which was much more inconvenient than the other, because of the deep sand and want of water. viz. By the sea-side, making the best of their way to Mecca. 46 You were encamped near the rivulet,' the enemies were on the opposite bank. Your cavalry was inferior."-Savary. Because of the great superiority of the enemy, and the disadvantages ye lay under. 7 By granting a miraculous victory to the faithful, and overthrowing their enemies for the conviction of the latter, and the confirmation of the former. See the Prelim. Disc. sect. vi. Al Beidâwi. • Al Beidâwi "Mahomet was encamped near Bedr. This is the name of a well. This post was a verv advantageous one, because it enabled him to procure water, which is exceedingly scarce in Arabia."-Savary. Al Beidâwi. |