it, that he might prove the true believers by a gracious trial from himself; for God heareth and knoweth. This was done that God might also weaken the crafty devices of the unbelievers. If ye desire a decision of the matter between us, now hath a decision come unto you: and if ye desist from opposing the appostle, it will be better for you. But if ye return to attack him, we will also return to his assistance; and your forces shall not be of advantage unto you at all, although they be numerous; for God is with the iaithful. O true believers, obey GoD and his apostle, and turn not back from him, since ye hear the admonitions of the Korân. And be not as those who say, We hear, when they do not hear. Verily the worst sort of beasts in the sight of GoD are the deaf and the dumb,* who understand not. If God had known any good in them, he would certainly have caused them to hear: and if he had caused them to hear, they would surely have turned back, and have retired afar off. O true believers, answer GoD and his apostle, when he inviteth you unto that which giveth you life; and know that God goeth between a man and his heart, and that before him ye shall be assembled. Beware of sedition; it will not affect those who are ungodly among you particularly, but all of you in general; and know that God is severe in punishing. And remember when ye were few, and reputed weak in the land; ye feared lest men should snatch you away; but God provided you a place of refuge, and he strengthened you with his assistance, and bestowed on you good things, that ye might give thanks. O true believers, deceive not God and his apostle; neither violate your

See chap. 3, p. 36. note m.

d

These words are directed to the people of Mecca; whom Mohammed derides because the Koreish, when they were ready to set out from Mecca, took hold of the curtains of the Caaba, saying, O God, grant the victory to the superior army, the party that is most rightly directed, and the most honourable.

In the sight of the Eternal, a state more vile than that of the brute is to be deaf and dumb, and to understand not."-Savary.

That is, to hearken to the remonstrances of the Korân. Some say that the infidels demanded of Mohammed that he should raise Kosai, one of his ancestors, to life, to bear witness to the truth of his mission, saying he was a man of honour and veracity, and they would believe his testimony: but they are here told that it would have been in vain."

Not only knowing the innermost secrets of his heart, but overruling a man's design, and disposing him either to belief or infidelity.

C

The original word signifies any epidemical crime, which involves a number of people in its guilt: and the commentators are divided as to its particular meaning in this place.

viz. at Mecca. The persons here spoken to are the Mohâjerîn, or refugees who fled from thence to Medina.

• Al Beidâwi mentions an instance of such treacherous dealing in Abu Lobâba, who was sent by Mohammed to the tribe of the Koreidha, then besieged by that prophet, for having broken their league with him, and perfidiously gone over to the enemies at the war of the ditch, to persuade them to surrender at the discretion of Saad Ebn Moadh, prince of the tribe of Aws, their confederates, which proposal they had refused. But Abu Lobâba's family and effects being in the hands of those of Koreidha, he acted directly contrary to his cominission, and instead of persuading them to accept Saad as their judge, when they asked his advice about it, drew his hand across his throat, signifying that he would put them all to death. However he had no sooner done this than he was sensible of his crime, and going into a mosque tied himself to a pillar, and remained there seven days without meat or drink, till Mohammed forgave him.

Al Beidâwi.

'Idem. See chap. 6. p. 109.

Abulf. Vit. Moh. p. 76, and the notes to chap. 33.

See Prid. Life of Moh. p. 85.

faith against your own knowledge. And know that your wealth and your children are a temptation unto you; and that with GoD is a great reward. O true believers, if ye fear GoD, he will grant you a distinction, and will expiate your sins from you, and will forgive you; for God is endued with great liberality. And call to mind when the unbelievers plotted against thee, that they might either detain thee in bonds, or put to death, or expel thee the city; and they plotted against thee: but God laid a plot against them; and GOD is the best layer of plots.* And when our signs are repeated unto them, they say, We have heard; if we pleased we could certainly pronounce a composition like unto this: this is nothing but fables of the ancients.* And when they said, O God, if this be the truth from thee, rain down stones upon us from heaven, or inflict or us some other grievous punishment.' But GoD was not disposed to punish. them, while thou wast with them: nor was God disposed to punish them when they asked pardon. But they have nothing to offer in excuse why GOD should not punish them, since they hindered the believers from visiting the holy temple," although they are not the guardians thereof. The guardians thereof are those only who fear God; but the greater part of them know it And their prayer at the house of God is no other than whistling and clapping of the hands. Taste therefore the punishment, for that ye have been unbelievers. They who believe not expend their wealth to obstruct

not.

As they were to Abu Lobâba.

i. e. A direction that ye may distinguish between truth and falsehood; or success in battle to distinguish the believers from the infidels; or the like.

When the Meccans heard of the league entered into by Mohammed with those of Medina, being apprehensive of the consequences, they held a council, whereat they say the devil assisted in the likeness of an old man of Najd. The point under consideration being what they should do with Mohammed, Abu'lbakhtari was of opinion that he should be imprisoned, and the room walled up, except a little hole, through which he should have necessaries given him, till he died. This the devil opposed, saying that he might probably be released by some of his own party. Hesham Abn Amru was for banishing him but his advice also the devil rejected, insisting that Mohammed might engage some other tribes in his interest, and make war on them. At length Abu Jahl gave his opinion for putting him to death, and proposed the manner, which was unanimously approved. Revealing their conspiracy to Mohammed, and miraculously assisting him to deceive them, and make his escape; and afterwards drawing them to the battle of Bedr.

O God, whose vigilance surpasses that of the wicked, will frustrate their plots". Savary.

* See chap. 6, p. 100.

This was the speech of Al Nodar Ebn al Hareth.

Saying, God forgive us! Some of the commentators, however, suppose the persons who asked pardon were certain believers, who stayed among the infidels; and others think the meaning to be, that God would not punish them, provided they asked pardon. Obliging them to flee from Mecca, and not permitting them so much as to approach the temple, in the expedition of al Hodeibiya."

Because of their idolatry, and indecent deportment there. For otherwise the Koreish had a right to the guardianship of the Caaba, and it was continued in their tribe and in the same family even after the taking of Mecca.

It is said that they used to go round the Caaba naked, both men and women whistling at the same time through their fingers, and clapping their hands. Or, as others say, they made this noise on purpose to disturb Mohammed when at his prayers, pretending to be at prayers also themselves."

Al Beidâwi. See the Prelim. Disc. p. 35. 'See ibid. the Prelim. Disc. p. 37. See chap. 4. p. 67, note u.

• Al Beidâwi.

the way of GoD: they shall expend it, but afterwards it shall become matter of sighing and regret unto them, and at length they shall be ově come; and the unbelievers shall be gathered together into hell; that God may distinguish the wicked from the good, and may throw the wicked one upon the other, and may gather them all in a heap, and cast them into hell. These are they who shall perish. Say unto the unbelievers, that if they desist from opposing thee, what is already past shall be forgiven them; but if they return to attack thee, the exemplary punishment of the former opposers of the prophets is already past, and the like shall be inflicted on them. Therefore fight against them until there be no opposition in favour of idolatry, and the religion be wholly GoD's. If they desist, verily GoD seeth that which they do: but if they turn back, know that God is your patron; he is the best patron, and the best helper. *[X.] And know that whenever ye gain any spoils, a fifth part thereof belongeth unto God, and to the apostle, and his kindred, and the orphans, and the poor, and the traveller; if ye believe in GoD, and that which we have sent down unto our servant on the day of distinction, on the day whereon the two armies met and God is almighty. When ye were encamped on the hithermost side of the valley, and they were encamped on the further side, and the caravan was below you; * and if ye had mutually appointed to come to a battle, ye would certainly have declined the appointment; but ye were brought to an engagement without any previous appointment, that God might accomplish the thing which was decreed to be done; that he who perisheth hereafter may perish after demonstrative evidence, and that he who liveth may live by the same evidence; GoD both heareth and knoweth. When thy LORD caused the enemy to appear unto thee in thy sleep few in num

The persons particularly meant in this passage were twelve of the Koreish, who gave each of them ten camels every day to be killed for provisions for their army in the expedition of Bedr; or, according to others, the owners of the effects brought by the caravan, who gave great part of them to the support of the succours from Mecca. It is also said that Abu Sofiân, in the expedition of Ohod, hired two thousand Arabs, who cost him a considerable sum, besides the auxiliaries which he had obtained gratis."

According to this law, a fifth part of the spoils is appropriated to the particular uses here mentioned, and the other four-fifths are to be equally divided among those who were present at the action: but in what manner, or to whom the first fifth is to be distributed, the Mohammedan doctors differ, as we have elsewhere observed. Though it be the general opinion that this verse was revealed at Bedr, yet there are some who suppose it was revealed in the expedition against the Jewish tribe of Kainokâ, which happened a little above a month after."

i. e. Of the battle of Bedr; which is so called because it distinguished the true believers from the infidels.

Which was much more inconvenient than the other, because of the deep sand and want of water.

viz. By the sea-side, making the best of their way to Mecca.

"You were encamped near the rivulet, the enemies were on the opposite bank. Your cavalry was inferior."-Savary.

Because of the great superiority of the enemy, and the disadvantages ye lay under. 7 By granting a miraculous victory to the faithful, and overthrowing their enemies for the conviction of the latter, and the confirmation of the former.2

See the Prelim. Disc. sect. vi.

་ Al Beidâwi. • Al Beidâwi "Mahomet was encamped near Bedr. This is the name of a well. This post was a verv advantageous one, because it enabled him to procure water, which is exceedingly scarce in Arabia."-Savary. Al Beidâwi.

ber; and if he had caused them to appear numerous unto thee, ye would have been disheartened, and would have disputed concerning the matter: but GoD preserved you from this; for he knoweth the innermost parts of the breasts of men. And when he caused them to appear unto a when ye met, to be few in your eyes; and diminished your numbers in their eyes; that God might accomplish the thing which was decreed to be done; and unto God shall all things return. O true believers, when ye meet a party of the infidels, stand firm, and remember GoD frequently, that ye may prosper and obey GoD and his apostle, and be not refractory, lest ye be discouraged, and your success depart from you; but persevere with patience, for God is with those who persevere. And be not as those who went out of their houses in an insolent manner, and to appear with ostentation unto men," and turned aside from the way of GoD; for GOD comprehendeth that which they do. And remember when Satan prepared their works for them, and said, No man shall prevail against you to-day; and I will surely be near to assist you. But when the two armies appeared in sight of each other, he turned back on his heels, and said, Verily I am clear of you: I certainly see that which ye see not; I fear God, for God is severe in punishing. When the hypocrites, and those in whose hearts there was an

With which vision Mohammed acquainted his companions for their encouragement. Whether ye should attack the enemy or flee.

It is said that Ebn Masúd asked the man who was next him, whether he did not see them to be about seventy; to which he replied that he took them to be a hundred."

This seeming contradictory to a passage in the third chapter, where it is said that the Moslems appeared to the infidels to be twice their own number, the commentators reconcile the matter, by telling us that just before the battle began, the prophet's party seemed fewer than they really were, to draw the enemy to an engagement; but that so soon as the armies were fully engaged, they appeared superior, to terrify and dismay their adversaries. It is related that Abu Jahl at first thought them so inconsiderable a handful that he said one camel would be as much as they could all eat.

These were the Meccans, who, marching to the assistance of the caravan, and being come as far as Johfa, were there met by a messenger from Abu Sofian, to acquaint them that he thought himself out of danger, and therefore they might return home; upon which Abu Jahl, to give the greater opinion of the courage of himself and his comrades, and of their readiness to assist their friends, swore that they would not return till they had been at Bedr, and had there drunk wine, and entertained those who should be present, and diverted themselves with singing-women. The event of which bravado was very fatal, several of the principal Koreish, and Abu Jahl in particular, losing their lives in the expedition.

By inciting them to oppose the prophet.

Some understand this passage figuratively, of the private instigation of the devil, and of the defeating of his designs and the hopes with which he had inspired the idolaters. But others take the whole literally, and tell us that when the Koreish, on their march, bethought themselves of the enmity between them and the tribe of Kenâna, who were masters of the country about Bedr, that consideration would have prevailed on them to return, had not the devil appeared in the likeness of Soraka Ebn Malec, a principal person of that tribe, and promised them that they should not be molested, and that himself would go with them. But when they came to join battle, and the devil saw the angels descending to the assistance of the Moslems, he retired; and al Hareth Ebn Hesham, who had him then by the hand, asking him whither he was going, and if he intended to betray them at such a juncture, he answered in the words of this passage, I am clear of you, for I see that which ye see not; meaning the celestial succours. They say further, that when the Koreish, on their return, laid the blame of their overthrow on Soraka, he swore that he did not so much as know of their march till he heard they were routed: and afterwards, when they embraced Mohammedism, they were satisfied it was the devil.'

infirmity, said, Their religion hath deceived these men : but whosoever confideth in God cannot be deceived; for God is mighty and wise. And i: thou didst behold when the angels caused the unbelievers to die: they strike their faces and their backs," and say unto them, Taste ye the pain of burning: this shall ye suffer for that which your hands have sent before you; · and because God is not unjust towards his servants. These have acted according to the wont of the people of Pharaoh, and of those before them, who disbelieved in the signs of GoD: therefore GOD took them away in their iniquity; for God is mighty and severe in punishing. This hath come to pass because GoD changeth not his grace, wherewith he hath favoured any people, until they change that which is in their souls; and for that GOD both heareth and seeth. According to the wont of the people of Pharaoh, and of those before them, who charged the signs of their LORD with imposture, have they acted: wherefore we destroyed them in their sins, and we drowned the people of Pharaoh; for they were all unjust persons. Verily the worst cattle in the sight of GoD are those who are obstinate infidels, and will not believe. As to those who enter into a league with thee, and afterwards violate their league at every convenient opportunity, and fear not God; if thou take them in war, disperse, by making them an example, those who shall come after them, that they may be warned; or if thou apprehend treachery from any people, throw back their league unto them with like treatment; for God loveth not the treacherous. And think not that the unbelievers have escaped God's vengeance,TM , for they shall not weaken the power of God. Therefore prepare against them what force ye are able, and troops of horse, whereby ye may strike a terror into the enemy of GoD, and your enemy, and into other infidels besides them, whom ye know not, but God knoweth them. And whatsoever ye shall expend in the defence of the religion of God, it shall be repaid unto you, and ye shall not be treated unjustly. And if they incline unto peace, do thou also incline thereto; and put thy confidence in GoD, for it is he who heareth and knoweth. But if they seek to deceive thee, verily God will be thy support. It is he who hath strengthened thee with his help, and with that of the faithful; and hath united their hearts. If thou hadst expended whatever riches are in the earth, thou couldst not have united their hearts," but God united them; for he is mighty and wise.

In tempting them to so great a piece of folly, as to attack so large a body of men with such a handful.

This passage is generally understood of the angels who slew the infidels at Bedr, and who fought (as the commentators pretend) with iron maces, which shot forth flames of fire at every stroke. Some, however, imagine that the words hint, at least, at the ex. amination of the sepulchre, which the Mohammedans believe every man must undergo after death, and will be very terrible to the unbelievers."

See chap. 2. p. 13, note r.

As did the tribe of Koreidha.1

Some copies read it in the third person, Let not the unbelievers think, &c.

viz. Those who made their escape from Bedr.

Because of the inveterate enmity which reigned among many of the Arab tribes; and

Al Beidâw, Jallalo'ddin.

before, . 141, and chap. 33.

See the Prelim. Disc. sect. iv. p. 54, &c.

See