will be better for you; but if ye turn back, know that ye shall not weaken GOD: and denounce unto those who believe not, a painful punishment." Except such of the idolaters with whom ye shall have entered into a league, and who afterwards shall not fail you in any instance, nor assist any other against you. Wherefore perform the covenant which ye shall have made with them, until their time shall be elapsed; for God loveth those who fear him. And when the months wherein ye are not allowed to attack them shall be past, kill the idolaters wheresoever ye shall find them, and take them prisoners, and besiege them, and lay wait for them in every convenient place. But if they shall repent, and observe the appointed times of prayer, and pay the legal alms, dismiss them freely: for God is gracious and merciful. And if any of the idolaters shall demand protection of thee, grant him protection, that he may hear the word of God: and afterwards let him reach the place of his security. This shalt thou do, because they are people which know not the excellency of the religion thou preachest. How shall the idolaters be admitted into a league with GoD and with his apostle; except those with whom ye entered into a league at the holy temple. So long as they behave with fidelity towards you, do ye also behave with fidelity towards them; for GoD loveth those who fear him. How can they be admitted into a league with you, since, if they prevail against you, they will not regard in you either consanguinity or faith? They will please you with their mouths, but their hearts will be averse from you; for the greater part of them are wicked doers. They sell the signs of GOD for a small price, and obstruct his way; it is certainly evil which they do. They regard not in a believer either consanguinity or faith; and these are the transgressors. Yet if they repent, and observe the appointed times of prayer, and give alms, they shall be deemed your brethren in religion. We distinctly propound our signs unto people who understand. But if they violate their oaths, after their league, and revile your religion, oppose the leaders of infidelity (for there is no trust in them), that they may desist from their treachery. Will ye not fight against people who have violated their oaths, and conspired to expel the apostle of God; and who of their messenger of the apostle of God unto them; whereupon they asking him what was his errand, he read twenty or thirty verses of the chapter unto them, and then said, I am commanded to acquaint you with four things, 1. That no idolater is to come near the temple of Mecca after this year; 2. That no man presume to compass the Caaba naked for the future; 3. That none but true believers shall enter paradise; and 4. That public faith is to be kept.s "God and his apostle declare that, after the days of pilgrimage, there shall be no pardon for the idolaters. It highly concerns ye that ye be converted. Remember that ye cannot suspend the vengeance of Heaven."-Savary. So that notwithstanding Mohammed renounces all league with those who had deceived him, he declares himself ready to perform his engagements to such as had been true .o him. Either within or without the sacred territory. That is, you shall give him a safe conduct, that he may return home again securely, in case he shall not think fit to embrace Mohammedism. These are the persons before excepted. See before, chap. 7, p. 118. Al Beidâwi. Vide Abulfed. Vit. Moh p. 127, &c. own accord assaulted you the first time? Will ye fear them? But it is more just that ye should fear GoD, if ye are true believers. Attack them therefore; GoD shall punish them by your hands, and will cover them with shame, and will give you the victory over them; and he will heal the breasts of the people who believe, and will take away the indignation of their hearts for God will be turned unto whom he pleaseth; and GoD is knowing and wise. Did ye imagine that ye should be abandoned, whereas God did not yet know those among you who fought for his religion, and took not any besides God, and his apostle, and the faithful for their friends? GOD is well acquainted with that which ye do. It is not filling that the idolaters should visit the temples of GOD, being witnesses against their own souls of their infidelity. The works of these men are vain: and they shall remain in hell fire for ever. But he only shall visit the temples of God, who believeth in GoD and the last day, and is constant at prayer, and payeth the legal alms, and feareth God alone. These perhaps may become of the number of those who are rightly directed.* Do ye reckon the giving drink to the pilgrims, and the visiting of the holy temple, to be actions as meritorious as those performed by him who believeth in God and the last day, and fighteth for the religion of GOD? They shall not be held equal with GoD: for GoD directeth not the unrighteous people. They who have believed, and fled their country, and employed their substance and their persons in the defence of God's true religion, shall be in the highest degree of honour with GOD; and these are they who shall be happy. Their LORD sendeth them good tidings of mercy from him, and good will, and of gardens wherein they shall enjoy lasting pleasure: they shall continue :herein for ever: for with GoD is a great reward. O true believers, take not your fathers or your brethren for friends, if they love infidelity above faith; and whosoever among you shall take them for his friends, they will be unjust doers. Say, if your fathers, and your sons, and your brethren, and your wives, and your relations, and your substance which ye have acquired, and your merchandise which ye apprehend may not be sold off, As did the Koreish in assisting the tribe of Beer, against those of Khozâah,' and laying a design to ruin Mohammed, without any just provocation; and as several of the Jewish tribes did, by aiding the enemy, and endeavouring to oblige the prophet to leave Medina, as he had been obliged to leave Mecca. * viz. Those of Khozâah; or, as others say, certain families of Yaman and Saba, who went to Mecca, and there professed Mohammedism, but were very injuriously treated by the inhabitants; whereupon they complained to Mohammed, who bid them take comfort, for that joy was approaching. "For them the path of salvation is easy."-Savary. These words are to warn the believers from having too great a confidence in their own merits, and likewise to deter the unbelievers; for if the faithful will but perhaps be saved, what can the others hope for ?1 This passage was revealed on occasion of some words of al Abbâs, Mohammed's uncle; who, when he was taken prisoner, being bitterly reproached by the Moslems, and particularly by his nephew Ali, answered. You rip up our ill actions, but take no notice of our good ones; we visit the temple of Mecca, and adorn the Caaba with hangings, and give drink to the pilgrims (of Zemzem water, I suppose) and free captives." and your dwellings wherein ye delight, be more dear unto you than GoD, and his apostle, and the advancement of his religion; wait until GoD shall send his command," for GoD directeth not the ungodly people. Now hath GOD assisted you in many engagements, and particularly at the battle of Honein, when ye pleased yourselves in your multitude, but it was no manner of advantage unto you, and the earth became too strait for you," notwithstanding it was spacious; then did ye retreat, and turn your backs. Afterwards God sent down his security upon his apostle and upon the faithful, and sent down troops of angels, which ye saw not; and he punished those who disbelieved: and this was the reward of the unbelievers. Nevertheless GOD will hereafter be turned unto whom he pleaseth; for God is gracious and merciful. O true believers, verily the idolaters are unclean; let them not therefore come near unto the holy temple after this year. And if ye fear want, by the cutting off trade and communication with them, God will enrich you of his abundance," if he pleaseth: for God is knowing and wise. Fight against them who believe not in GoD, ૧ Or shall punish you. Some suppose the taking of Mecca to be here intended." The battle was fought in the eighth year of the Hejra, in the valley of Honein, which lies about three miles from Mecca towards Tâyef, between Mohammed, who had an army of twelve thousand men, and the tribes of Hawâzen and Thakîf, whose forces did not exceed four thousand. The Mohammedans seeing themselves so greatly superior to their enemies, made sure of the victory; a certain person, whom some suppose to have been the prophet himself, crying out, These can never be overcome by so few. But God was so highly displeased with this confidence, that in the first encounter the Moslems were put to flight, some of them running away quite to Mecca, so that none stood their ground except Mohammed himself and some few of his family; and they say the prophet's courage was so great, that his uncle al Abbâs, and his cousin Abu Sofiân Ebn al Hareth, had much ado to prevent his spurring his mule into the midst of the enemy, by laying hold of the bridle and stirrup. Then he ordered al Abbas, who had the voice of a stentor, to recall his flying troops; upon which they rallied, and the prophet throwing a handful of dust against the enemy, they attacked them a second time, and by the divine assistance gained the victory. For the valley being very deep, and encompassed by craggy mountains, the enemy placed themselves in ambush on every side, attacking them in the straits and narrow passages, and from behind the rocks, with great advantage. "How often has the Omnipotent caused you to feel the effects of his protection? Remember ye the battle of Honein, when the number of your troops puffed up your hearts with pride? Of what avail to you was that formidable army? The earth seemed to you to be too narrow in your precipitate flight."-Savary. The original word is Sakînat, which the commentators interpret in this sense; but it seems rather to signify the divine presence, or Shechinah, appearing to aid the Moslems. As to the number of these celestial auxiliaries, the commentators differ: some say they were five thousand; some, eight thousand; and others, sixteen thousand. Besides a great number of proselytes, who were gained by this battle, Mohammed, on their request was so generous as to restore the captives (which were no less than six thousand) to their friends, and offered to make amends himself to any of his men who should not be willing to part with his prisoners; but they all consented to it. Which was the ninth year of the Hejra. In consequence of this prohibition, neither Jews, nor Christians, nor those of any other religion, are suffered to come near Mecca to this day. This promise, says al Beidâwi, was fulfilled by God's sending plenty of rain, and disposing the inhabitants of Tebâla and Jorash, two towns in Yaman, to embrace Islâm, who thereupon brought sufficient provisions to Mohammed's men; and also by the subsequent coming in of the Arabs, from all quarters, to him. * Al Beidâwi. See Prid. Life of Moh. p. 96, &c. Hotting. Hist. Orient. p. 271, &c, D'Herbel. Bibl. Orient. p. 601. Al Beidâwi, Jallalo'ddin, Abulfeda, Vit. Mob See chap. 2, p. 30, note i. • Al Beidaw. P. 112, &c. • Ebn Ishak. nor the last day, and forbid not that which GoD and his apostle have forbidden, and profess not the true religion, of those unto whom the scriptures have been delivered, until they pay tribute by right of subjection, and they be reduced low. The Jews say, Ezra is the son of GOD: and the Christians say, Christ is the Son of God. This is their 10 That is, who have not a just and true faith in these matters; but either believe a plu rality of gods, or deny the eternity of hell torments; or the delights of paradise as described in the Koran. For as it appears by the following words, the Jews and Christians are the persons here chiefly meant. This I think the true meaning of the words an yadin, which literally signify by or out of hand, and are variously interpreted; some supposing they mean that the tribute is to be paid readily, or by their own hands and not by another; or that tribute is to be exacted of the rich only, or those who are able to pay it, and not of the poor; or else that it is to be taken as a favour that the Mohammedans are satisfied with so small an imposition, &c. That the Jews and Christians are, according to this law, to be admitted to protection, on payment of tribute, there is no doubt; though the Mohammedan doctors differ as to those of other religions. It is said that Omar at first refused to accept tribute from a Magian, till Abd'alrahmâd Ebn Awf assured him that Mohammed himself had granted protection to a Magian, and ordered that the professors of that religion should be included among the people of the book, or those who found their religion on some book which they suppose to be of divine original. And it is the more received opinion that these three religions only ought to be tolerated on the condition of paying tribute; others, however, admit the Sabians also. Abu Hanifa supposed people of any religion might be suffered, except the idolatrous Arabs; and Malec excepted only apostates from Mohammedism. The least tribute that can be taken from every such person, is generally agreed to be a dinár, or about ten shillings, a year; nor can he be obliged to pay more, unless he consent to it and this, they say, ought to be laid as well on the poor as on the rich. But Abu Hanifa decided that the rich should pay forty-eight dirhems (twenty, and sometimes twenty-five, of which made a dinâr) a year; one in middling circumstances half that sum ; and a poor man, who was able to get his living, a quarter of it: but that he who was not able to support himself should pay nothing." This grievous charge against the Jews, the commentators endeavour to support by telling us, that it is meant of some ancient heterodox Jews, or else of some Jews of Medina; who said so for no other reason, than for that the law being utterly lost and forgotten during the Babylonish captivity, Ezra having been raised to life after he had been dead one hundred years, dictated the whole anew unto the scribes, out of his own memory; at which they greatly marvelled, and declared that he could not have done it, unless he were the son of God. Al Beidâwi adds, that the imputation must be true, because this verse was read to the Jews and they did not contradict it; which they were ready enough to do in other instances. That Ezra did thus restore not only the Pentateuch, but also the other books of the Old Testament, by divine revelation, was the opinion of several of the Christian fathers, who are quoted by Dr. Prideaux, and of some other writers; which they seem to have first borrowed from a passage in that very ancient apocryphal book, called in our English Bible, the second book of Esdras. Dr. Prideaux tells us, that herein the fathers attributed more to Ezra, than the Jews themselves, who suppose that he only collected and set forth a correct edition of the scriptures, which he laboured much in, and went a great way in the perfecting of it. It is not improbable however, that the fiction came originally from the Jews, though they be now of another opinion, and I cannot fix it upon them by any direct proof. For, not to insist upon the testimony of the Mohammedans (which yet I cannot but think of some little weight in a point of this nature), it is allowed by the most sagacious critics, that the second book of Ezra was written by a Christian indeed," but yet one who had been bred a Jew, and was intimately acquainted with the fables of the Rabbins; and the story itself is perfectly in the taste and way of thinking of those men. 10 See chap. 2, p. 11, and chap. 3, p. 37. Jure Militari Mohammedanor, p. 17, et 50. เ Al Beidawi, al Zamakhshari, &c. Loco Citat. 1 Vide al Beidâwi. 2 Vide Reland, de See chap. 2, p. 31. "Athanasius junior, in Synopsi S. Script. tom. 2, p. 86. Leontius Byzantin. de Sectis. p. 428. Chap. xiv. 20, &c. 10 See 2 Esdras ii. 43-47, and vii. 28, &c. Vide Dodwelli. Dissert. Cyprian. Dissert. 4, sect. ii. Whiston's Essay on the Apostolical Constit. pp. 34, 76, and 304, &c. and Fabrici Codic. Apocryph. Novi Tesi. part 2, p. 936. & c. saying in their mouths; they imitate the saying of those who were unbelievers in former times. May GoD resist them. How are they infatuated' They take their priests and their monks for their lords, besides God," and Christ the son of Mary; although they are commanded to worship one GOD only: there is no God but he; far be that from him which they associate with him! They seek to extinguish the light of GOD with their mouths; but God willeth no other than to perfect his light, although the infidels be averse thereto. It is he who hath sent his apostle with the direction, and true religion; that he may cause it to appear superior to every other rcligion; although the idolaters be averse thereto. O true believers, verily many of the priests and monks devour the substance of men in vanity, and obstruct the way of GOD. But unto those who treasure up gold and silver, and employ it not for the advancement of God's true religion, denounce a grievous punishment. On the day of judgment their treasures shall be intensely heated in the fire of hell, and their foreheads, and their sides, and their backs shall be stigmatized therewith; and their tormentors shall say, This is what ye have treasured up for your souls; taste therefore that which ye have treasured up. Moreover, the complete number of months with God, is twelve months, which were ordained in the book of GOD, on the day whereon he created the heavens and the earth of these, four are sacred. This is the right religion: therefore deal not unjustly with yourselves therein. But attack the idolaters in all the months, as they attack you in all; and know that GoD is with those who fear him. Verily the transferring of a sacred month to another month, is an additional infidelity. The unbelievers are led into an error thereby they allow a month to be violated one year, and declare it sacred another year, that they may agree in the number of months which God hath commanded to be ⚫ See chap. 3, p. 44, note d. : The curse be on those whom they associate with him in his worship."-Savary. By taking of bribes, says al Beidawi; meaning, probably, the money they took for dispensing with the commands of God, and by way of commutation. According to this passage, the intercalation of a month every third or second year, which the Arabs had learned of the Jews, in order to reduce their lunar years to solar years, is absolutely unlawful. For by this means they fixed the time of the pilgrimage and of the feast of Ramadân to certain seasons of the year, which ought to be ambulatory." viz. The preserved table. * See the Prelim. Disc. sect. vii. For it is not reasonable that you should observe the sacred months with regard to those who do not acknowledge them to be sacred, but make war against you therein.3 This was an invention or innovation of the idolatrous Arabs, whereby they avoided keeping a sacred month, when it suited not their conveniency, by keeping a profane month in its stead; transferring, for example, the observance of Moharram to the succeeding month Safar. The first man who put this in practice, they say, was Jonâda Ebn Awi, of the tribe of Kenâna. These ordinances relating to the months were promulgated by Mohammed himself at the pilgrimage of valediction. As did Jonada, who made public proclamation at the assembly of pilgrims, that their gods had allowed Moharram to be profane, whereupon they observed it not; but the next year he told them, that the gods had ordered it to be kept sacred." ⚫ See See Prid. Life of Moh. p. 65, &c. and the Prelim. Disc. sect. iv. and vii. chap. 2, p. 23. Disc. sect. vii. |