of their brethren when they had journeyed in the land or had been at war, If they had been with us, those had not died, nor had these been slain: whereas what befell them was so ordained that God might take it matter of sighing in their hearts. God giveth life, and causeth to die: and GoD seeth that which ye do. Moreover if ye be slain, or die in defence of the religion of GoD; verily pardon from GoD, and mercy, is better than what they heap together of worldly riches. And if ye die, or be slain, verily unto God shall ye be gathered. And as to the mercy granted unto the disobedient from GOD, thou O Mohammed, hast been mild towards them; but if thou hadst been severe, and hard-hearted, they had surely separated themselves from about thee. Therefore forgive them, and ask pardon for them: and consult them in the affair of war; and after thou hast deliberated, trust in GoD; for GOD loveth those who trust in him. If God help you, none shall conquer you; but if he desert you, who is it that will help you after him? Therefore in God let the faithful trust. It is not the part of a prophet to defraud, for he who defraudeth shall bring with him what he hath defrauded any one of, on the day of the resurrection. Then shall every soul be paid what he hath gained; and they shall not be treated unjustly. Shall he therefore who followeth that which is well-pleasing unto God be as he who bringeth on himself wrath from God, and whose receptacle is hell? an evil journey shall it be thither. There shall be degrees of rewards and punishments with God, for GOD seeth what they do. Now hath God been gracious unto the believers when he raised up among them an apostle of their own nation," who should recite his signs unto them, and purify them, and teach them the book of the Koran and wisdom;" whereas they were before in manifest error. After a misfortune had befallen you at Ohod, (ye had already obtained two equal advantages) do ye say, Whence cometh this? Answer, This is from yourselves for God is almighty. And what happened unto you, on the day whereon the two armies met, was certainly by the permission of GOD; and that he might know the ungodly. It was said unto them, Come, fight

This passage was revealed, as some say, on the division of the spoil at Bedr; when some of the soldiers suspected Mohammed of having privately taken a scarlet carpet made all of silk and very rich, which was missing. Others suppose the archers, who occasioned the loss of the battle of Ohod, left their station because they imagined Mohammed would not give them their share of the plunder; because, as it is related, he once sent out a party as an advanced guard, and in the meantime attacking the enemy, took some spoils which he divided among those who were with him in the action, and gave nothing to the party that was absent on duty.

According to a tradition of Mohammed, whoever cheateth another will on the day of judgment carry his fraudulent purchase on his neck.

Some copies instead of min anfosihim, i. e. of themselves, read min anfasihim, i. e. of the noblest among them; for such was the tribe of Koreish, of which Mohammed was descended."

i. e. The Sonna."

viz. in the battle of Bedr, where ye slew seventy of the enemy, equalling the num ber of those who lost their lives at Ohod, and took as many prisoners.

It was the consequence of your disobeying the orders of the prophet, and abandoning your post for the sake of plunder.

'A. Beidâwi, Jallalo'ddin.

Al Beidâwi.

• Idem.

See before, p. 36.

'Idem.

for the religion of GoD, or drive back the enemy: they answered, If we had known ye went out to fight, we had certainly followed you. They were on that day nearer unto unbelief, than they were to faith; they spake with their mouths, what was not in their hearts: but GoD perfectly knew what they concealed; who said of their brethren, while themselves stayed at home, if they had obeyed us, they had not been slain. Say, Then keep back death from yourselves, if ye say truth. Thou shalt in no wise reckon those who have been slain at Ohod, in the cause of GoD, dead; nay, they are sustained alive with their LORD," rejoicing for what God of his favour hath granted them; and being glad for those who, coming after them, have not as yet overtaken them; because there shall no fear come on them, neither shall they be grieved. They are filled with joy for the favour which they have received from God and his bounty; and for that GoD suffereth not the reward of the faithful to perish. They who hearkened unto God and his apostle, after a wound had befallen them at Ohod, such of them as do good works, and fear God, shall have a great reward; unto whom certain men said, Verily the men of Mecca have already gathered forces against you, be ye therefore afraid of them :" but this increased their faith, and they said, GoD is our support, and the most excellent patron.

That is, if we had conceived the least hopes of success when ye marched out of Medina to encounter the infidels, and had not known that ye went rather to certain destruction than to battle, we had gone with you. But this Mohammed here tells them was only a feigned excuse; the true reason of their staying behind being their want of faith and firmness in their religion."

See before, p. 18.

i. e. Rejoicing also for their sakes, who are destined to suffer martyrdom, but have not as yet attained it.'

The commentators differ a little as to the occasion of this passage. When news was brought to Mohammed, after the battle of Ohod, that the enemy, repenting of their retreat. were returning towards Medina, he called about him those who had stood by him in the battle, and marched out to meet the enemy as far as Homarâ al Asad, about eight miles from that town, notwithstanding several of his men were so ill of their wounds that they were forced to be carried; but a panic fear having seized the army of the Koreish, they changed their resolution, and continued their march home; of which Mohammed having received intelligence, he also went back to Medina: and according to some commentators, the Koran here approves the faith and courage of those who attended the prophet on this occasion. Others say the persons intended in this passage were those who went with Mohammed the next year, to meet Abu Sofiân and the Koreish, according to their challenge, at Bedr,2 where they waited some time for the enemy, and then returned home; for the Koreish, though they set out from Mecca, yet never came so far as the place of appointment, their hearts failing them on their march: which Mohammed attributed to their being struck with a terror from God. This expedition the Arabian histories call the second or lesser expedition of Bedr.

The persons who thus endeavoured to discourage the Mohammedans were, according to one tradition, some of the tribe of Abd Kais, who going to Medina were bribed by Abu Sofian with a camel's load of dried raisins; and according to another tradition, it was Noaim Ebn Masúd al Ashjaï, who was also bribed with a she camel ten months gone with young (a valuable present in Arabia). This Noaim, they say, finding Mohammed and his men preparing for the expedition, told them that Abu Sofian to spare them the pains of coming so far as Bedr, would seek them in their own houses, and that none of them could possibly escape otherwise than by timely flight. Upon which Mohammed, seeing his followers a little dispirited, swore that he would go himself though not one of them went with him. And accordingly he set out with seventy horsemen, every one of them crying out, Hashna Allah, i. e. God is our support.*

1 Vide Revel. vi. 11. 2 See before, p. 52, note y. Al Beidawi Jallalo'ddin.

Al Beidâwi.

Idem.

:

Wherefore they returned with favour from God, and advantage: no evi befell them and they followed what was well pleasing unto God: for God is endowed with great liberality. Verily that devil would cause you to fear his friends: but be ye not afraid of them: but fear me, if ye be true believers. They shall not grieve thee, who emulously hasten unto infidelity; for they shall never hurt GoD at all. God will not give them a part in the next life, and they shall suffer a great punishment. Surely those who purchase infidelity with faith shall by no means hurt GoD at all, but they shall suffer a grievous punishment. And let not the unbelievers think, because we grant them lives long and prosperous, that it is better for their souls: we grant them long and prosperous lives only that their iniquity may be increased; and they shall suffer an ignominious punishment. GOD is not disposed to leave the faithful in the condition which ye are now in, until he sever the wicked from the good;† nor is God disposed to make you acquainted with what is a hidden secret, but God chooseth such of his apostles as he pleaseth, to reveal his mind unto :a believe therefore in God, and his apostles; and if ye believe, and fear God, ye shall receive a great reward. And let not those who are covetous of what Gon of his bounty hath granted them imagine that their avarice is better for them: nay, rather it is worse for them. That which they have covetously reserved shall be bound as a collar about their neck, on the day of the resurrection : unto God belongeth the inheritance of heaven and earth; and GoD is well acquainted with what ye do. God hath already heard the saying of those who said, Verily GoD is poor, and we are rich: we will surely write down what they have said, and the slaughter which they have made of the prophets without a cause; and we will say unto them, Taste ye the pain of burning. This shall they suffer for the evil which their hands have sent before them, and because GoD is not unjust towards mankind; who also say, Surely God hath commanded us, that we should not give credit to any apostle, until one should come unto us with a sacrifice, which should

a

While they staid at Bedr expecting the enemy, they opened a kind of fair there, and traded to very considerable protit.

Meaning either Noaim, or Abu Sofiân himself.

Those who apostatize from interest do not hurt the highest. Hell shall be their abode."-Sovary.

That is, he will not suffer the good and sincere among you to continue indiscriminately mixed with the wicked and hypocritical.

"God leaveth the believers in the state which they now are, only till he shall have discriminated the wicked from the righteous."-Savary.

a

This passage was revealed on the rebellious and disobedient Mohammedans telling Mohammed that if he was a true prophet, he could easily distinguish those who sincerely believed from the dissemblers."

Mohammed is said to have declared, that whoever pays not his legal contribution of alms duly shall have a serpent twisted about his neck at the resurrection."

It is related that Mohammed, writing to the Jews of the tribe of Kainokà to invite them to Islam, and exhorting them, among other things, in the words of the Korân, to lend unto God on good usury, Phineas Ebn Azua, on hearing that expression, said, Surely Goa is poor, since they ask to borrow for him. Whereupon Abu Becr, who wa the bearer of tha. 'etter, struck him on the face, and told him, that if it had not been for the truce between them he would have struck off his head: and on Phineas's complaining to Mohammed of Abu Beer's ill usage, this passage was revealed.

'Al Beidâwi. 6 Idem.

'Idem, Jallalo'ddin.

Chap. ii. p. 29.

Al Beidawi.

be consumed by fire. me, with plain proofs, and with the miracle which ye mention: why therefore have ye slain them, if ye speak truth? If they accuse thee of imposture, the apostles before thee have also been accounted impostors, who brought evident demonstrations, and the scriptures, and the book. which enlighteneth the understanding. Every soul shall taste of death, and ye shall have your reward on the day of resurrection; and he who shall be far removed from hell fire, and shall be admitted into paradise, shall be happy: but the present life is only a deceitful provision.* Ye shall surely be proved in your possessions, and in your persons; and ye shall bear from those unto whom the scripture was delivered before you, and from the idolaters, much hurt: but if ye be patient and fear God, this is a matter that is absolutely determined. And when GoD accepted the covenant of those to whom the book of the law was given, saying, Ye shall surely publish it unto mankind, ye shall not hide it: yet they threw it behind their backs, and sold it for a small price: but woeful is the price for which they have sold it. Think not that they who rejoice at what they have done, and expect to be praised for what they have not done; think not, O prophet, that they shall escape from punishment, for they shall suffer a painful punishment; and unto God belongeth the kingdom of heaven and earth: GOD is almighty. Now in the creation of heaven and earth, and the vicissitude of night and day, are signs unto

Say, Apostles have already come unto you before

The Jews, say the commentators, insisted that it was a peculiar proof of the mission of all the prophets sent to them, that they could, by their prayers, bring down fire from heaven to consume the sacrifice, and therefore they expected Mohammed should do the like. And some Mohammedan doctors agree that God appointed this miracle as the test of all their prophets, except only Jesus and Mohammed; though others say any other miracle was a proof full as sufficient as the bringing down fire from heaven."

The Arabian Jews seem to have drawn a general consequence from some particular instances of this miracle in the Old Testament. And the Jews at this day say, that first the fire which fell from heaven on the altar of the tabernacle, after the consecration of Aaron and his sons, and afterwards that which descended on the altar of Solomon's temple, at the dedication of that structure, was fed and constantly maintained there by the priests, both day and night, without being suffered once to go out; till it was extin guished, as some think, in the reign of Manasses, but according to the more received opinion, when the temple was destroyed by the Chaldeans. Several Christians' have given credit to this assertion of the Jews, with what reason I shall not here inquire; and the Jews, in consequence of this notion, might probably expect that a prophet who came to restore God's true religion should rekindle for them this heavenly fire, which they had not been favoured with since the Babylonish captivity.

e

Among these the commentators reckon Zacharias and John the Baptist.

*Human life is no more than a deceitful enjoyment."-Savary.

i. e. Dearly shall they pay hereafter for taking bribes to stifle the truth. Whoever concealeth the knowledge which God has given him, says Mahommed, God shall put on him a bridle of fire on the day of resurrection.

i. e. Who think they have done a commendable deed in concealing and dissembling the testimonies in the Pentateuch concerning Mohammed, and in disobeying God's commands to the contrary. It is said that Mohammed once asking some Jews concerning a passage in their law, they gave him an answer very different from the truth, and were Inightily pleased that they had, as they thought, deceived him. Others however think this passage relates to some pretended Mohammedans who rejoiced in their hypocrisy, and expected to be commended for their wickedness."

2 A1 Beidâwi.
'Lev. ix. 24.

'Jallalo'ddin. Lev. ix. 24. 1 Chron. xxi. 26. 2 Chron. vii. 1. Kings xviii. 38. $2 Chron. vii. 1. Talmud, Zebachim, c. 6 'See Prideaux's Connect. part 1. book 3. p. 158. Al Beidawi.

those who are endued with understanding; who remember GoD standing, and sitting, and lying on their sides; and meditate on the creation of heaven and earth, saying, O LORD, thou hast not created this in vain; far be it from thee: therefore deliver us from the torment of hell fire: O Lord, surely whom thou shalt throw into the fire, thou wilt also cover with shame: nor shall the ungodly have any to help them. O LORD, we have heard a preacher' inviting us to the faith and saying, Believe in your LORD: and we believed. O LORD forgive us therefore our sins, and expiate our evil deeds from us, and make us to die with the righteous. O LORD, give us also the reward which thou hast promised by thy apostles; and cover us not with shame on the day of resurrection; for thou art not contrary to the promise* Their LORD therefore answered them, saying, I will not suffer the work of him among you who worketh to be lost, whether he be male, or female: the one of you is from the other. They therefore who have left their country, and have been turned out of their houses, and have suf fered for my sake, and have been slain in battle; verily I will expiate their evil deeds from them, and I will surely bring them into gardens watered by rivers; a reward from GoD; and with God is the most excellent reward. Let not the prosperous dealing of the unbelievers in the land deceive thee;1 it is but a slender provision; and then their receptacle shall be hell; an unhappy couch shall it be. But they who fear the LORD shall have gardens through which rivers flow, they shall continue therein for ever: this is the gift of GOD;† for what is with GoD shall be better for the righteous than shortlived worldly prosperity. There are some of those who have received the scriptures, who believe in GoD, and that which hath been sent down unto you, and that which hath been sent down to them, submitting themselves unto God; they sell not the signs of God for a small

m

viz. At all times and in all postures. Al Beidâwi mentions a saying of Mohammed to one Imran Ebn Hosein, to this purpose; pray standing, if thou art able; if not, sitting; and if thou canst not sit up, then as thou liest along. Al Shâfeï directs that the sick should pray lying on their right side.

Namely Mohammed, with the Korân.

Since thou failest not in thy promises."-Savary.

These words were added, as some relate, on Omm Salma, one of the prophet's wives, telling him that she had observed God often made mention of the men who fled their country for the sake of their faith, but took no notice of the women."

The original word properly signifies success in the affairs of life, and particularly in trade. It is said that some of Mohammed's followers observing the prosperity the idolaters enjoyed, expressed their regret that those enemies of God should live in such ease and plenty, while themselves were perishing of hunger and fatigue; whereupon this passage was revealed.1

Because of its short continuance.

"They who fear the Lord shall dwell in the gardens of delights. They shall dwell in them eternally. They shall be the guests of the Lord. Who is more able than he to load with favours the just ?"-Savary.

The persons here meant, some will have to be Abd'allah Ebn Salâm and his companions; others suppose they were forty Arabs of Majrân, or thirty-two Ethiopians, or else eight Greeks, who were converted from Christianity to Mohammedism; and others say this passage was revealed in the ninth year of the Hejra, when Mohammed, on Gabriel's bring ing him the news of the death of Ashama king of Ethiopia, who had embraced the Mohammedan religion some years before, prayed for the soul that departed; at which some Al Beidawi. See the Prelim. Disc, sect ü

1

1 Idem.

'See before, p. 45.