them there are believers among them, but the greater part of them are transgressors. They shall not hurt you, unless with a slight hurt; and if they fight against you, they shall turn their backs to you; and they sha!! not be helped. They are smitten with vileness wheresoever they are found; unless they obtain security by entering into a treaty with GoD, and a treaty with men: and they draw on themselves indignation from GOD, and they are afflicted with poverty. This they suffer, because they disbelieved the signs of GoD, and slew the prophets unjustly; this, because they were rebellious, and transgressed. Yet they are not all alike: there 6 are of those who have received the scriptures, upright people; they meditate on the signs of GoD in the night season, and worship; they believe in God, and the last day; and command that which is just, and forbid that which is unjust, and zealously strive to excel in good works; these are of the righteous. And ye shall not be denied the reward of the good which ye do; for God knoweth the pious. As for the unbelievers, their wealth shall not profit them at all, neither their children, against God: they shall be the companions of hell fire; they shall continue therein for ever. The likeness of that which they lay out in this present life, is as a wind wherein there is a scorching cold: it falleth on the standing corn of those men who have injured their own souls, and destroyeth it. And GOD dealeth not unjustly with them; but they injure their own souls. O true believers, contract not an intimate friendship with any besides yourselves they will not fail to corrupt you. They wish for that which may cause you to perish: their hatred hath already appeared from out of their mouths; but what their breasts conceal is yet more inveterate. We have already shown you signs of their ill will towards you, if ye understand. Behold, ye love them, and they do not love you: ye believe in all the scriptures, and when they meet you, they say, We believe; but when they assemble privately together, they bite their fingers' ends out of wrath against you. Say unto them, Die in your wrath: verily God knoweth the innermost part of your breasts. If good happen unto you, it grieveth them; and if evil befall you, they rejoice at it. But if ye be patient, and fear God, their subtlety shall not hurt you at all; for God comprehendeth whatever they do. Call to mind when thou wentest forth As Abd'allah Ebn Salâm and his companions,' and those of the tribe of al Aws and al Khazraj who had embraced Mohammedism. This verse, al Beidawi says, is one of those whose meaning is mysterious, and relates to something future; intimating the low condition to which the Jewish tribes of Koreidha, Nadir. Banu Kainokâ, and those who dwelt at Khaibar, were afterwards reduced by Mohammed. i. e. Unless they either profess the Mohammedan religion, or submit to pay tribute. • Those namely who have embraced Islâm. That is, the Korân. Some copies have a different reading in this passage, which they express in the third person; They shall not be denied, &c. "Their alms are like unto an icy wind, which bloweth on the fields of the perverse, and destroyeth their productions."-Savary. ie. Of a different religion. 'Al Beidâwi early from thy family, that thou mightest prepare the faithful a camp for war;' and GOD heard and knew it; when two companies of you were anxiously thoughtful, so that ye became faint-hearted; but GoD was the supporter of them both; and in GoD let the faithful trust. And God had already given you the victory at Bedr,' when ye were inferior in number; therefore fear GOD, that ye may be thankful. When thou saidst unto the faithful, Is it not enough for you, that your LORD should assist you with three thousand angels sent down from heaven? Verily if ye persevere, and fear God, and your enemies come upon you suddenly, your LORD will assist you with five thousand angels, distinguished by their horses and attire. And this GoD designed only as good tidings for you" that your hearts might rest sccure; for victory is from GoD alone, the mighty, the wise. That he should cut off the uttermost part of the unbelievers, or cast them down, or that they should be overthrown and unsuccessful,* is nothing to thee. It is no business of thine; whether God be turned unto them, or whether he punish them; they are surely unjust doers. To GOD belongeth whatsoever is in heaven and on earth: he spareth whom m This was the battle of Ohod, a mountain about four miles to the north of Medina, The Koreish, to revenge their loss at Bedr, the next year being the third of the Hejra, got together an army of 3000 men, among whom there were 200 horse, and 700 armed with coats of mail. These forces marched under the conduct of Abu Sofiân and sat down at Dhu'lholeifa, a village about six miles from Medina. Mohammed being much inferior to his enemies in number, at first determined to keep himself within the town, and receive them there; but afterwards the advice of some of his companions prevailing, he marched out against them at the head of 1000 men (some say he had 1050 men, others but 900), of whom 100 were armed with coats of mail, but he had no more than one horse, besides his own, in the whole army. With these forces he formed a camp in a village near Ohod, which mountain he contrived to have on his back; and the better to secure his men from being surrounded, he placed 50 archers in the rear, with strict orders not to quit their post. When they came to engage, Mohammed had the better at first, but afterwards by the fault of his archers, who left their ranks for the sake of plunder, and suffered the enemies' horse to encompass the Mohammedans and attack them in the rear, he lost the day, and was very near losing his life; being struck down by a shower of stones, and wounded in the face with two arrows, on pulling out of which his two foreteeth dropped out. Of the Moslems 70 men were slain, and among them Hamza the uncle of Mohammed, and of the infidels 22. To excuse the ill success of this battle, and to raise the drooping courage of his followers, is Mohammed's drift in the remaining part of this chapter. These were some of the families of Banu Salma of the tribe of al Khazraj, and Banu'l Hareth of the tribe of al Aws, who composed the two wings of Mohammed's army. Some ill impression had been made on them by Abda'llah Ebn Obba Solûl, then an infidel, who having drawn off 300 men, told them that they were going to certain death, and advised them to return back with him; but he could prevail on but a few, the others being kept firm by the divine influence, as the following words intimate.1 See before, p. 36. The angels who assisted the Mohammedans at Bedr, rode, say the commentators, on black and white horses, and had on their heads white and yellow sashes, the ends of which hung down between their shoulders. i. e. As an earnest of future success. *"He, at his pleasure, can overthrow the infidels, put them to flight, or exterminate them."-Savary. This passage was revealed when Mohammed received the wounds abovementioned a: the battle of Ohod, and cried out, How shall that people prosper who have stained thei prophet's face with blood, while he called them to their Lord? The person who wounded him was Otha the son of Abbu Wakkâs." See before, p. 36. Prideaux's Life of Mah. p. 80. Abulfeda, in vita Moham. p. 64, &c. Elamacin. I. 1. Al Beidawi. * he pleaseth, and he punisheth whom he pleaseth; for GoD is merciful. O true believers, devour not usury, doubling it twofold; but fear GOD, that ye may prosper: and fear the fire which is prepared for the unbelievers; and obey God, and his apostle that ye may obtain mercy. And run with emulation to obtain remission from your LORD, and paradise, whose breath equalleth the heavens and the earth, which is prepared for the godly; who give alms in prosperity and adversity; who bridle their anger, and forgive men; for God loveth the beneficent. And who, after they have committed a crime, or dealt unjustly with their own souls, remember GoD, and ask pardon for their sins, (for who forgiveth sins except God?) and persevere not in what they have done knowingly; their reward shall be pardon from their LORD, and gardens wherein rivers flow, they shall remain therein for ever: and how excellent is the reward of those who labour! There have already been before you examples of punishment of infidels, therefore go through the earth, and behold what hath been the end of those who accuse God's apostles of imposture. This book is a declaration unto men, and a direction and an admonition to the pious. And be not dismayed, neither be ye grieved; for ye shall be superior to the unbelievers if ye believe. If a wound hath happened unto you in war, a like wound hath already happened unto the unbelieving people: and we cause these days of different success interchangably to succeed each other among men; that GOD may know those who believe, and may have martyrs from among you: (God loveth not the workers of iniquity ;) and that God might prove those who believe, and destroy the infidels. Did ye imagine that ye should enter paradise, when as yet God knew not those among you who fought strenuously in his cause; nor knew those who persevered with patience? Moreover ye did sometimes wish for death before that ye met it; but ye have now seen it, and ye looked on, but retreated from it. Mohammed is no more than an apostle; the other apostles have already deceased before him: if he die, therefore, or be slain, will ye turn back on your heels? but he who turneth back on his heels It is related of Hasan the son of Ali, that a slave having once thrown a dish on him boiling hot, as he sat at table, and fearing his master's resentiment, fell on his knees, and repeated these words, Paradise is for those who bridle their anger: Hasan answered, ! am not angry. The slave proceeded, and for those who forgive men: I forgive you, said Hasan. The slave however finished the verse, adding, for God loveth the beneficent. Since it is so, replied Hasan. I give you your liberty, and four hundred pieces of silver.' A noble instance of moderation and generosity. God hath given precepts before thy time. Go through the earth, and behold wha、 has been the end of those who have accused us of falsehood."-Savary. That is, by our being worsted at Ohod. When they were defeated at Bedr. It is observable that the number of Mohammedans slain at Ohod was equal to that of the idolaters slain at Bedr, which was so ordered by God for a reason to be given elsewhere.* Several of Mohammed's followers who were not present at Bedr, wished for an op portunity of obtaining, in another action, the like honour as those had gained who fell martyrs in that battle; yet were discouraged on seeing the superior numbers of the idolaters in the expedition of Ohod. On which occasion this passage was revealed.' These words were revealed when it was reported in the battle of Ohod, that Moham 'Vide D'Herbelot, Bibl. Orient. Art. Hassan. In not. ad. cap. 8. Al Beidâwi. No will not hurt God at all; and GOD will surely reward the thankful. soul can die unless by the permission of GoD, according to what is writlen in the book containing the determinations of things." And whoso chooseth the reward of this world, we will give him thereof: but whoso chooseth. the reward of the world to come, we will give him thereof: and we will surely reward the thankful. How many prophets have encountered those who had many myriads of troops: and yet they desponded not in their mind for what had befallen them in fighting for the religion of GoD; and were not weakened, neither behaved themselves in an abject manner? God loveth those who persevere patiently. And their speech was no other than what they said, Our LORD forgive us our offences, and our transgressions in our business; and confirm our feet, and help us against the unbelieving people. And God gave them the reward of this world, and a glorious reward in the life to come; for God loveth the well doers. O ye who believe, if you obey the infidels, they will cause you to turn back on your heels, and ye will be turned back and perish: but GoD is your LORD; and he is the best helper. We will surely cast a dread into the hearts of the unbelievers, because they have associated with God that concerning which he sent them down no power: their dwelling shall be the fire of hell; and the receptacle of the wicked shall be miserable. God had already made good unto you his promise, when ye destroyed them by his permission, until ye became faint-hearted, and disputed concerning the command of the apostle, and were rebellious; after God had shown you what ye desired. Some of you chose this present world, and others of you med was slain: whereupon the idolaters cried out to his followers, Since your prophet is slain, return to your ancient religion, and to your friends; if Mohammed had been a prophet, he had not been slain. It is related that a Moslem named Ans Ebn al Nadar, uncle to Malec Ebn Ans, hearing these words, said aloud to his companions, My friends, though Mohammed be slain, certainly Mohammed's Lord liveth and dieth not; therefore value not your lives since the prophet is dead, but fight for the cause for which he fought; then he cried out, O God, I am excused before thee, and acquitted in thy sight of what they say; and, drawing his sword, fought valiantly till he was killed. "Mohammed, the more effectually to still the murmurs of his party on their defeat, represents to them that the time of every man's death is decreed and predetermined by God, and that those who fell in the battle could not have avoided their fate, had they staid at home, whereas they had now obtained the glorious advantage of dying martyrs for the faith. Of the Mohammedan doctrine of absolute predestination I have spoken in another place." This passage was also occasioned by the endeavours of the Koreish to seduce the Mohammedans to their old idolatry, as they fled in the battle of Ohod. To this Mohammed attributed the sudden retreat of Abu Sofiân and his troops, without making any further advantage of their success; only giving Mohammed a challenge to meet them the next year at Bedr, which he accepted. Others say, that as they were on their march home, they repented they had not utterly extirpated the Mohammedans, and began to think of going back to Medina for that purpose; but were prevented by a sudden consternation or panic fear, which fell on them from God. i. e. In the beginning of the battle, when the Moslems had the advantage, putting the idolaters to flight, and killing several of them. That is, till the bow-men, who were placed behind to prevent their being surrounded, seeing the enemy fly, quitted their post contrary to Mohammed's express orders, and dis persed themselves to seize the plunder; whereupon Khâled Ebn al Walîd, perceiving their disorder, fell on their rear with the horse which he commanded, and turned the fortune • Al Beidâwi. 'Prelim. Disc. sect. iv. • Al Beidâwi. chose the world to come. Then he turned you to flight from before them, that he might make trial of you: (but he hath now pardoned you: for GOD is endued with beneficence towards the faithful;) when ye went up as ye fled, and looked not back on any :* while the apostle called you,* in the uttermost part of you. Therefore God rewarded you with affliction on affliction, that ye be not grieved hereafter for the spoils which ye fail of, nor for that which befalleth you,a for God is well acquainted with whatever ye do. Then he sent down upon you after affliction security; a soft sleep which fell on some part of you; but other part were troubled by their own souls; falsely thinking of GOD, a foolish imagination saying, Will any thing of the matter happen unto us? Say, Verily, the matter belongeth wholly unto God. They concealed in their minds what they declared not unto thee; saying, If anything of the matter had happened unto us, we had not been slain here. Answer, If ye had been in your houses, verily they would have gone forth to fight, whose slaughter was decreed, to the places where they died, and this came to pass that God might try what was in your breasts, and might discern what was in your hearts; for God knoweth the innermost parts of the breasts of men. Verily they among you who turned their backs on the day whereon the two armies met cach other at Ohod, Satan caused them to slip for some crime which they had committed. but now hath God forgiven them; for God is gracious and merciful. O true believers, be not as they who believed not, and said of the day. It is related that though Abdallah Ebn Johair, their captain, did all he could to make them keep their ranks, he had not ten that staid with him out of the whole fifty. The former were they who, tempted by the spoil, quitted their post; and the latter they who stood firm by their leader. When you took to disorderly flight, you no longer listened to the voice of the apostle, who called you back to the combat. Heaven chastised you for your disobedience. Let not your disgrace and loss of booty, render you inconsolable; all your actions are known unto God."-Savary. Crying aloud, Come hither to me, O servants of God; I am the apostle of God: he who returneth back shall enter paradise. But notwithstanding all his endeavours to rally his men, he could not get above thirty about him. i. e. God punished your avarice and disobedience by suffering you to be beaten by your enemies, and to be discouraged by the report of the prophet's death; that ye might be inured to patience under adverse fortune, and not repine at any loss or disappointment for the future. e After the action, those who had stood firm in the battle were refreshed, as they lay in the field, by falling into an agreeable sleep, so that the swords fell out of their hands; but those who had behaved themselves ill were troubled in their minds, imagining they were now given over to destruction.' "After this disastrous event God caused security and slumber to descend upon a part of you. The others, disturbed in mind, dared, in their wild imaginations, to attribute falsehood unto God. Are these, said they, the promises of the prophet? Answer to them, The Highest is the author of this calamity."—Savary. That is. Is there any appearance of success, or of the divine favour and assistance which we have been promised ?2 i. e. To themselves, or to one another in private. If God had assisted us according to his promise; or, as others interpret the words, if we had taken the advice of Abdallah Ebn Obba Solûl, and had kept within the town of Medina; our companions had not lost their lives." 'viz. For their covetousness in quitting their post to seize the plunder. Al Beidâwi. Vide Abulfed. Vit Moh. p. 65, 66, et not. ib. Al Beidâwi Jallalo'ddin. ' lidem. Iidem. |