what they were admonished, it would certainly have been better for them, and more efficacious for confirming their faith; and we should then have surely given them in our sight an exceeding great reward, and we should have directed them in the right way. Whoever obeyeth GoD and the apostle, they shall be with those unto whom God hath been gracious, of the prophets, and the sincere, and the martyrs, and the righteous; and these are the most excellent company. This is bounty from God; and God is sufficiently knowing. O true believers, take your necessary precaution against your enemies, and either go forth to war in separate parties,* or go forth all together in a body. There is of you who tarrieth behind;a and if a misfortune befall you, he saith, Verily God hath been gracious unto me, that I was not present with them: but if success attend you from God, he will say (as if there was no friendship between you and him), Would to GOD I had been with them, for I should have acquired great merit. Let them therefore fight for the religion of God, who part with the present life in exchange for that which is to come; for whosoever fighteth for the religion of GoD, whether he be slain, or be victorious, we will surely give him a great reward. And what ails you, that ye fight not for GOD's true religion, and in defence of the weak among men, women, and children, who say, O LORD, bring us forth from this city, whose inhabitants are wicked; grant us from before thee a protector, and grant us from before thee a defender. They who believe fight for the religion of God; but they who believe not fight for the religion of Taghut. Fight therefore against the friends of Satan, for the stratagem of Satan is weak. Hast thou not observed those unto whom it was said, Withhold your hands from war, and be constant at prayers, and pay the legal alms? But when war is commanded them, behold a part of them fear men as they should fear GoD, or with a great fear, and say, O LORD, wherefore hast

1. e. Be vigilant, and provide yourselves with arms and necessaries.

O believers, be prudent in battle, whether you attack separately, or in a body."Savary.

4 Mohammed here upbraids the hypocritical Moslems, who for want of faith and con stancy in their religion were backward in going to war for its defence.

i. e. As one who attendeth not to the public, but his own private interest. Or elso these may be the words of the hypocritical Mohammedan himself, insinuating that he staid not behind the rest of the army by his own fault, but was left by Mohammed, who chose to let the others share in his good fortune preferably to him.”

By venturing their lives and fortunes in defence of the faith.

For no man ought to quit the field, till he either fall a martyr, or gain some advantage for the cause.3

viz. Those believers who staid behind at Mecca, being detained there either forcibly by the idolaters, or for want of means to fly for refuge to Medina. Al Beidawi observes, that children are mentioned here to show the inhumanity of the Koreish, who persecuted even that tender age.

This petition, the commentators say, was erd. For God afforded several of them an opportunity and means of escaping, and delivered the rest at the taking of Mecca by Mohammed, who left Otâb Ebn Osaid governor of the city: and under his care and protection those who had suffered for their religion became the most considerable men in the place.

See before, p. 31.

These were some of Mohammed's followers, who readily performed the duties of their religion, so long as they were commanded nothing that might endanger their lives.

thou commanded us to go to war, and hast not suffered us to wait our approaching end? Say unto them, The provision of this life is but small; but the future shall be better for him who feareth God;* and ye shall not be in the least injured at the day of judgment. Wheresoever ye be, death will overtake you, although ye be in lofty towers. If good befall them, they say, This is from God; but if evil befall them, they say, This is from thee, O Mohammed:" say, All is from GoD; and what aileth these people, that they are so far from understanding what is said unto them? Whatever good befalleth thee, O man, it is from GOD; and whatever evil befalleth thee, it is from thyself. We have sent thee an apostle unto men, and GoD is a sufficient witness thereof. Whoever obeyeth the apostle, obeyeth GOD; and whoever turneth back, we have not sent thee to be a keeper over them.P They say, Obedience: yet when they go forth from thee, part of them meditate by night a matter different from what thou speakest; but GoD shall write down what they meditate by night: therefore let them alone, and trust in GoD, for God is a sufficient protector. Do they not attentively consider the Korân? if it had been from any besides Gon, they would certainly have found therein many contradictions. When any news cometh unto them, either of security or fear, they immediately divulge it; but if they told it to the apostle and to those who are in authority among them, such of them would understand the truth of the matter, as inform themselves thereof from the apostle and his chiefs. And if the favour of GoD and his mercy had not been upon you, ye had followed the devil, except a few of you. Fight therefore for the religion of GOD, and oblige not any to what is difficult, except thyself; however excite the faithful to war, perhaps GOD will restrain the courage of the unbelievers; for God is stronger than they, and more able to punish. He who intercedeth between men with a good intercessions shall have a portion thereof; and he who intercedeth with an evil intercession shall have a portion thereof; for GoD overlooketh all m That is, a natural death.

*

Say unto them, The enjoyments of this world are transient; the future life is the real treasure for those who fear God."-Savary.

As the Jews in particular, who pretended that their land was grown barren and provisions scarce, since Mohammed came to Medina.

These words are not to be understood as contradictory to the preceding, That all proceeds from God; since the evil which befalls mankind, though ordered by God, is yet the consequence of their own wicked actions.

P Or, to take an account of their actions; for this is God's part.

That is, if God had not sent his apostle with the Korân to instruct you in your duty, ye had continued in idolatry and been doomed to destruction; except only those who, by God's favour, and their superior understanding, should have true notions of the divinity; such, for example, as Zeid Ebn Amru Ebn Nofail,' and Waraka Ebn Nawfal, who left idols, and acknowledged but one God, before the mission of Mohammed."

It is said this passage was revealed when the Mohammedans refused to follow their prophet to the lesser expedition of Bedr, so that he was obliged to set out with no more than seventy. Some copies vary in this place, and instead of la tokallafo, in the second person singular, read la nokallafo, in the first person plural. We do not oblige, &c. The meaning being, that the prophet only was under an indispensable necessity of obeying God's commands, however difficult, but others might choose, though at their peril. i. e. To maintain the right of a believer, or to prevent his being wronged.

things. When ye are saluted with a salutation, salute the person with a better salutation, or at least return the same; for GOD taketh an account of all things. GOD! there is no GOD but he; he will surely gather you to. gether on the day of resurrection; there is no doubt of it: and who is more true than GOD in what he saith? Why are ye divided concerning the ungodly into two parties; since God hath overturned them for what they have committed? Will ye direct him whom God hath led astray; since for him whom GOD shall lead astray, thou shalt find no true path? They desire that ye should become infidels, as they are infidels, and that ye should be equally wicked with themselves. Therefore take not friends from among them, until they fly their country for the religion of GOD; and if they turn back from the faith, take them, and kill them wherever ye find them; and take no friend from among them, nor any helper, except those who go unto a people who are in alliance with you, or those who come unto you, their hearts forbidding them either to fight against you, or to fight against their own people. And if GoD pleased he would have permitted them to have prevailed against you, and they would have fought against you. But if they depart from you, and fight not against you, and offer you peace, GoD doth not allow you to take or kill them. Ye shall find others who are desirous to enter into confidence with you,* and at the same time to preserve a confidence with their own people: so often as they return to sedition, they shall be subverted therein; and if they depart not from you, and offer you peace, and restrain their hands from warring against you, take them and kill them wheresoever ye find them; over these have we granted you a manifest power. It is not lawful for a believer to kill a believer, unless it happen by mistake; and whoso killeth a believer by mistake, the penalty shall be the freeing of a believer from slavery, and a fine to be paid to the family of the deceased, unless they remit it as alms:

By adding something farther. As when one salutes another by this form, Peace be upon thee, he ought not only to return the salutation, but to add, and the mercy of God, and his blessing.

This passage was revealed according to some, when certain of Mohammed's followers, pretending not to like Medina, desired leave to go elsewhere, and having obtained it, went farther and farther, till they joined the idolaters; or, as others say, on occasion of some deserters at the battle of Ohod; concerning whom the Moslems were divided in opinion whether they should be slain as infidels, or not.

The people here meant, say some, were the tribe of Khozaah, or, according to others, the Aslamians, whose chief, named Helâl Ebn Owaimar, agreed with Mohammed, when he set out against Mecca, to stand neuter; or, as others rather think, Banu Beer Ebn Zeid. These, it is said, were the tribe of Modlaj, who came in to Mohammed, but would not be obliged to assist him in war.

*There are others who wish to ally your belief with that of their own nation."Savary.

The persons hinted at here were the tribes of Asad and Ghatfân, or, as some say, Banu Abdaldar, who came to Medina and pretended to embrace Mohammedism, that they might be trusted by the Moslems, but when they returned, fell back to their old idolatry.

That is, by accident and without design. This passage was revealed to decide the case of Ayâsh Ebn Abi Rabîa, the brother, by the mother's side, of Abu Jahl, who meeting Hareth Ebn Zeid on the road, and not knowing that he had embraced Mohammedism, slew him."

Which fine is to be distributed according to the laws of inheritances given in the * Idem.

* Al Beidâwi, Jallalo'ddin.

1 Al Beidâwi.

2

e

and if the slain person be of a people at enmity with you, and be a true believer, the penalty shall be the freeing of a believer; but if he be of a people in confederacy with you, a fine to be paid to his family, and the freeing of a believer. And he who findeth not wherewith to do this shall fast two months consecutively as a penance enjoined from God; and GoD is knowing and wise. But whoso killeth a believer designedly, his reward shall be he; he shall remain therein for ever; and GoD shall be angry with him, and shall curse him, and shall prepare for him a great punishment. O true believers, when ye are on a march in defence of the true religion, justly discern such as ye shall happen to meet, and say not unto him who saluteth you, thou art not a true believer; seeking the accidental goods of the present life; for with GoD is much spoil. Such have ye formerly been; but God hath been gracious unto you; therefore make a just discernment, for God is well acquainted with that which ye do. Those believers who sit still at home, not having any hurt, and those who employ their fortunes and their persons for the religion of GoD, shall not be held equal. God hath preferred those who employ their fortunes and their persons in that cause to a degree of honour above those who sit at home; GOD hath indeed promised every one paradise, but God hath preferred those who fight for the faith before those who sit still, by adding unto them a great reward, by degrees of honour conferred on them from him, and by granting them forgiveness, and mercy; for GoD is indulgent and merciful. Moreover unto those whom the angels put to death, having injured their own souls, the angels said, Of what religion were ye? they answered, We were weak in the earth. The angels replied, Was not God's earth wide enough, that ye might fly therein to a place of refuge? Therefore their habitation

h

beginning of this chapter." The sum fixed by the law is the price of a hundred camels." -Savary.

And no fine shall be paid, because in such case his relations, being infidels and at open war with the Moslems, have no right to inherit what he leaves.

That is, unless he repent. Others however understand not here an eternity of damnation (for it is the general doctrine of the Mohammedans that none who profess that faith shall continue in hell for ever), but only a long space of time.

e

On pretence that he only feigns to be a Moslem, that he might escape from you. The commentators mention more instances than one of persons slain and plundered by Mohammed's men under this pretext, notwithstanding they declared themselves Moslems by repeating the usual form of words, and saluting them; for which reason this passage was revealed, to prevent such rash judgments for the future.

That is, being willing to judge him an infidel, only that ye may kill and plunder him. viz. At your first profession of Islamism, before ye had given any demonstration of your sincerity and zeal therein.

i. e. Not being disabled from going to war by sickness, or other just impediment. It is said that when the passage was first revealed, there was no such exception therein, which occasioned Ebn Omm Mactum, on his hearing it repeated, to object, And what though I be blind? Whereupon Mohammed, falling into a kind of trance, which was succeeded by strong agitations, pretended he had received the divine direction to add these words to he text.

These were certain inhabitants of Mecca, who held with the hare and ran with the hounds; for though they embraced Mohammedism, yet they would not leave that city to join the prophet, as the rest of the Moslems did, but on the contrary went out with the idolaters, and were therefore slain with them at the battle of Bedr.

Being unable to fly, and compelled to follow the infidels to war.

As they did who fled to Ethiopia and to Medina.

⚫ Al Beidâwi.

4

Idem.

Idem.

Idem, Jallalo'ddin.

shall be hell, and an evil journey shall it be thither except the weak among men, and women, and children, who were not able to find means, and were not directed in the way; these peradventure GoD will pardon, for GOD is ready to forgive, and gracious. Whosoever flieth from his country for the sake of God's true religion, shall find in the earth many forced to do the same, and plenty of provisions. And whoever departeth from his house and flieth unto God and his apostle, if death overtake him in the way GOD will be obliged to reward him, for God is gracious and merciful. When ye march to war in the earth, it shall be no crime in you if ye shorten your prayers, in case ye fear the infidels may attack you; for the infidels are your open enemy. But when thou, O prophet, shalt be among them, and shalt pray with them, let a party of them arise to prayer with thee, and let them take their arms; and when they shall have worshipped, let them stand behind you," and let another party come that hath not prayed, and let them pray with thee, and let them be cautious and take their arms. The unbelievers would that ye should neglect your arms and your baggage while ye pray, that they might turn upon you at once. It shall be no crime in you, if ye be incommoded by rain, or be sick, that yo lay down your arms; but take your necessary precaution: GOD hath prepared for the unbelievers an ignominious punishment. And when ye shall have ended your prayer, remember GOD, standing, and sitting, and lying on your sides. But when ye are secure from danger, complete your prayers: for prayer is commanded the faithful, and appointed to be said at the stated times. Be not negligent in seeking out the unbelieving people, though ye suffer some inconvenience; for they also shall suffer as ye suffer, and ye hope for a reward from GoD which they cannot hope for; and God is knowing and wise. We have sent down unto thee the book of the Koran with truth, that thou mayest judge between men through that wisdom which GoD showeth thee therein; and be not an advocate for the fraudulent; but ask pardon of God for thy wrong intention, since God is indulgent and merciful. Dispute not for those who deceive one another, for God loveth not him who

This passage was revealed, says Al Beidawi, on account of Jonodob Ebn Damra. This person being sick, was, in his flight, carried by his sons on a couch, and before he arrived at Medina, perceiving his end approached, he clapped his right had on his left, and solemnly plighting his faith to God and his apostle, died.

To defend those who are at prayers, and to face the enemy.

By keeping strict guard.

That is, in such posture as ye shall be able.'

This verse was revealed on occasion of the unwillingness of Mohammed's men to accompany him on the lesser expedition to Bedr.o

Tíma Abn Obeirak of the sons of Dhafar, one of Mohammed's companions, stole a coat of mail from his neighbour Kitâda Ebn al Nomân, in a bag of meal; and hid it at a Jew's, named Zeid Ebn al Samîn: Tíma being suspected, the coat of mail was demanded of him, but he denying he knew any thing of it, they followed the track of the meal, which had run through a hole in the bag, to the Jew's house, and there seized it, accusing him of the theft; but he producing witnesses of his own religion that he had it of Tíma, the sons of Dhafar came to Mohammed, and desired him to defend his companion's repu fation, and condemn the Jew; which he having some thoughts of doing, this passage was revealed, reprehending him for his rash intention, and commanding him to judge not ac cording to his own prejudice and opinion, but according to the merit of the case."

See before, ch. iii. p. 58.

• Al Beidâwi.

Idem, Jallalo'ddin, Yahya

P