ed to a man, excepting only Omar, and Saad Ebn Moadh, a person of as great severity, and who was also for putting the prisoners to death (1). Yet did not this crime go absolutely unpunished neither: for in the battle of Ohod, the Moslems lost seventy men, equal to the number of prisoners taken at Bedr (2); which was so ordered by GOD, as a retaliation or atonement for the same. regardeth the life to come; and GOD is mighty and wise. Unless a revelation had been previously delivered from GOD, verily a severe punishment had been inflicted on you, for the ransom which ye took from the captives at BEDR'. Eat, therefore, of what ye have acquired", that which is lawful and good; for GOD is gracious and merciful. O prophet! say unto the captives who are in your hands, If GOD shall know any good to be in your hearts, he will give you better than what hath been taken from you"; and he will forgive you, for GOD is gracious and merciful. Unless a revelation had previously been delivered, a great punishment had been inflicted on you for the ransom which ye took, &c.] That is, had not the ransom been, in strictness, lawful for you to accept by Gon's having, in general terms allowed you the spoil, and the captives, ye had been severely punished. Among the seventy prisoners which the Moslems took in this battle, were al Abbâs, one of Mohammed's uncles, and Okail the son of Abu Tâleb, and brother of Ali. When they were brought before Mohammed, he asked the advice of his companions what should be done with them. Abu Becr was for releasing them, on their paying ransom, saying, that they were near relations to the prophet, and GOD might possibly forgive them on their repentance; but Omar was for striking off their heads, as professed patrons of infidelity. Mohammed did not approve of the latter advice, but observed that Abu Beer resembled Abraham, who interceded for offenders; and that Omar was like Noah, who prayed for the utter extirpation of the wicked antediluvians; and thereupon it was agreed to accept a ransom from them, and their fellow-captives. Soon after which, Omar, going into the prophet's tent, found him and Abu Becr weeping, and asking them the reason of their tears, Mohammed acquainted him, that this verse had been revealed, condemning their ill-timed lenity towards their prisoners, and that they had narrowly escaped the divine vengeance for it; adding, that if GOD had not passed the matter over, they had certainly been destroy(1) See before, p. 210, & c. xxxiii. (2) See chap.iii. 73,75. (3) Al Beidawi m Of what ye have acquired.] i.e. Of the ransom which ye have received of your prisoners. For, it seems, on this rebuke, they had some scruple of conscience whether they might convert it to their own use or not (3). nif GOD shall know any good to be in your hearts, he will give you better than what hath been taken from you.] That is, If ye repent and believe, GoD will make you abundant retribution for the ransom ye have now paid. It is said that this passage was revealed on the particular account of al Abbas, who, being obliged by Mohammed, though his uncle, to ransom both himself and his two nephews, Okail and Nawfal Ebn al Hareth, complained that he should be reduced to beg alms of the Koreish as long as he lived. Whereupon Mohammed asked him what was become of the gold which he delivered to Omm al Fadl when he left Mecca, telling her, that he knew not what might befal him in the expedition; and therefore if he lost his life, she might keep it herself for the use of her and her children? Al Abbâs demanded who told him this; to which Mohammed replied, that God had re But if they seek to deceive thee, verily they have deceived GOD before; wherefore he hath given thee power over them: and GOD is knowing and wise. Moreover, they who have believed, and have fled their country, and employed their substance, and their persons in fighting for the religion of GOD, and they who have given the prophet a refuge among them, and have assisted him, these shall be deemed the one nearest of kin to the other. But they who have believed, but have not fled their country,, shall have no right of kindred at all with you, until they also fly. Yet, if they ask assistance of you on account of religion, it belongeth unto you to give them assistance; except against a people between whom and yourselves there shall be a league subsisting: and GOD seeth that which ye do. And as to the infidels, let them be deemed of kin the one to the other. Unless ye do this, there will be a sedition in the earth, and grievous corruption. But as for them who have believed, and left their country, and have fought for GOD's true religion, and who have allowed the prophet a retreat among them, and have assisted him, these are really believ ers; they shall receive mercy, and an honourable provision. And they who have believed since, and have fled their country, and have fought with you, these also are of you. And those who are related by consanguinity shall be deemed the nearest of kin to each. other, preferably to strangers, according to the book of GOD; GOD knoweth all things. vealed it to him. And upon this al Abbâs immediately professed Islamism, declaring that none could know of that affair except GoD, because he gave her the money at midnight. Some years after, al Abbâs, reflecting on this passage, confessed it to be fulfilled; for he was then not only possessed of a large substance, but had the custody of the well Zemzem which, he said, he preferred to all the riches of Mecca (1). To deceive thee.] By not paying the ransom agreed on. P They shall be deemed the nearest of kin to each other.] And shall consequently inherit one another's substance preferably to their relations by blood. And this, they say, was practised for some time, the Mohajerûn and Ansârs being judged heirs to one another, exclusive of the deceased's other kindred, till this passage was abrogated by the following: Those who are related by blood shall be deemed the nearest of kin to each other (1) Al BEIDAWI. V. D'HERBEL. Bibl. Orient. Art. Abbas. CHAP. IX. Intitled, the Declaration of Immunity"; revealed at MEDINA. A DECLARATION of immunity from God and his apostle unto the idolaters with whom ye have entered into league. Go to and fro in the earth securely four months; and know that ye shall not weaken GOD, and that God will disgrace the unbelievers. And a declaration from God, and his a The reason why the chapter had this tit e appears from the first verse. Some, however, give it other titles; and particularly that of Repentance, which is mentioned immediately after. It is observable, that this chapter alone has not the auspicatory form, In the name of the most merciful GOD, prefixed to it; the reason of which omission, as some think, was, because these words imply a concession of security, which is utterly taken away by this chapter, after a fixed time; wherefore some have called it the chapter of Punishment. Others say, that Mohammed (who died soon after he had received this chapter) having given no direction where it should be placed, nor for the prefixing the Bismillah to it, as had been done to the other chapters, and the argument of this chapter bearing a near resemblance to that of the preceding, his companions differed about it; some saying, that both chapters were but one, and, together, made the seventh of the seven long ones; and others, that they were two distinct chapters; whereupon to accommodate the dispute, they left a space between them, but did not interpose the distinction of the Bismillah (1). It is agreed, that this chapter was the last which was revealed; and the only one, as Mohammed declared, which was revealed entire, and at once, except the hundred and tenth. Some will have the two last verses to have been revealed at Mecca. b A declaration of immunity from Gop, and his apostle, &c.] Some understand this sentence of the immunity or security therein granted to the infidels, for the space of four months; but others think, that the words properly signify, that Mohammed is here declared by GoD, to be absolutely free, and discharged from all truce or league with them, after the expiration of that time (2): and this last seems to be the truest interpretation. Mohammed's thus renouncing all league with those who would not receive him as the apostle of GoD, or submit to become tributary, was the consequence of the great power to which he was now arrived. But the pretext he made use of, was the treachery he had met with among the Jewish and idolatrous Arabs; scarce any keeping faith with him, except Banu Damra, Banu Kenâna, and a few others (3). c Go to and fro in the earth securely four months.] These months were Shawâl, Dhu'lkaada, Dhu'lhajja, and Moharram; the chapter being revealed in Shawâl. Yet others compute them from the tenth of Dhu'lhajja, when the chapter was published at Mecca, and consequently make them expire on the tenth of the former Rabî (4). (1) Al BEIDAWI, JALLALO'DDIN, YAHYA, &c. (3) Idem. (4) Idem, Al ZAMAKSH. JALLALO'DDIN. (2) Al BEIDAWI. apostle, unto the people, on the day of the greater pilgrimage, that GOD is clear of the idolaters, and his apostle also. Wherefore, if ye repent, this 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 passed, 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 a On the day of the greater pilgrimage] viz. The tenth of Dhu'lhajja, when they slay the victims at Mina; which day is their great feast, and completes the ceremonies of the pilgrimage. Some suppose the adjective greater is added here, to distinguish the pilgrimage made at the appointed time from lesser pilgrimages, as they may be called, or visitations of the Caaba, which may be performed at any time of the year; or else, because the concourse at the pilgrimage this year was greater than ordinary, both Moslems and idolaters being present at it. The promulgation of this chapter was committed by Mohammed to Ali, who rode for that purpose on the prophet's slit-eared camel from Medina to Mecca, and on the day above-mentioned, standing up before the whole assembly at al Akaba, told (1) See before, chap. vii. p. 176. vit. Moh. p. 127, &c. them, that he was the 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 to 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 (1); 3. That none but true believers shall enter paradise; and, 4. That public faith is to be kept (2). e Except such of the idolaters who shall not fail you, &c.] 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 to him. f Wherever ye find them.] Either within or without the sacred territory. (2) Al BEIDAWI. V. ABULfed. 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. 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 own accord, assaulted you the first time1? 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 And afterwards let him reach the place of his security.] 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. h Except those with whom ye entered into a league, &c.] The e are the persons before excepted. Will ye not fight against people (1) See the Prelim. Disc. p. We who have violated their oaths, &c.] As did the Koreish in assisting the tribe of Becr against those of Khozâah (1), 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 (2). 72. (2) Al BEIDA WI. |