The Koran

SPOILS;k REVEA

OF THE MOST

nd compose the matter amicably among you: and obey GOD and his apostle, if ye are true believers. Verily the true believers are those w

ven to divide the booty among them equally, having first taken thereout a fifth part for the purposes which will be mentioned hereafter. l Except seven verses, beginning at these words, And call to mind when the unbelievers plotted against thee, &c. Which some think were revealed at Mecca. m It is related that Saad Ebn Abi Wakkas, one of the companions, whose brother Omair was slain in this battle, having killed Sa?d Ebn al As, took his sword, and carrying it to Mohammed, de

2 Al Beidawi, Jalla

elievers were averse to thy directions:o they disputed with thee concerning the truth, after it had been made known unto them;p no otherwise than as if they had been led forth to death, and had seen it with their eyes.q And call to mind when GOD promised you one of the two parties, that it should be delivered

hould attack. Some of them were for setting upon the caravan, saying that they were not prepared to fight such a body of troops as were coming with Abu Jahl: but this proposal Mohammed rejected, telling them that the caravan was at a considerable distance by the seaside, whereas Abu Jahl was just upon them. The others, however, insisted so obstinately on pursuing the first design of falling on the caravan, that the prophet grew angry, but by the interposition of Abu Becr, Omar, Saad Ebn Obadah, and Mokdad Ebn Amru, they at length acquiesced in his opinion. Mokdad in particular assured him they were all ready to obey his orders, and would not say to him, as the children of Israel did to Moses, Go thou and thy LORD to fight, for we will sit here;1 but, Go thou and thy LORD to fight, and we will fight with you. At this Mohammed smiled, and again sat down to consult with them, applying himself chiefly to the Ansars or helpers, because they were the greater part of his forces, and he had some apprehension lest they should not think themselves obliged by the oath they had taken to him at al Akaba,2 to assist him against any other than such as should attack him in Medina. But Saad Ebn Moadh, in the name of the rest, told him that they had rec

7. 3 Al Beidawi. 4 Idem. Vide Abulfed, Vit. Moh.

refore strike off their heads, and strike off all the ends of their fingers.a This shall they suffer, because they have resisted GOD and his apostle: and whosoever shall oppose GOD and his apostle, verily GOD will be severe in punishing him. This shall be your punishment; taste it therefore: and the infidels shall also suffer the torment of hell fire. O true believers, when ye meet the unbelievers marching in great numbers against you, turn not your backs unto them: for whoso shall turn his back unto them in that day, unless he turneth aside to fight, or retreateth to another party of the faithful,b shall draw on himself the indignation of GOD, and his abode shall be in hell; an ill journey shall it be thither

and that having fallen asleep, the greater part of them were disturbed with dreams, wherein the devil suggested to them that they could never expect God's assistance in the battle, since they were cut off from the water, and besides suffering the inconvenience of thirst, must be obliged to pray without washing, though they imagined themselves to be the favourites of God, and that they had his apostle among them. But in the night rain fell so plentifully that it formed a little brook, and not only supplied them with water for all their uses, but made the sand between them and the infidel army firm enough to bear them; whereupon the diabolical suggestions ceased.1 a This is the punishment expressly

h. p. 58. 8 See cap. 3, p. 33

r 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,g and that before him ye shall be assembled. Beware of sedition;h 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;i ye feared lest men should snatch you away: but God provided you a place of refuge, and he

its particular meaning in this place. i viz., At Mecca. The persons here spoken to are the Mohajer?n, or refugees who fled from thence to Medina. k Al Beidawi mentions an instance of such treacherous dealing in Abu Lobaba, who was sent by Mohammed to the tribe of 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,3 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 Lobaba's family and effects being in the hands of those o

See Prid. Life of Mah. p. 85. Abulf. V

unish them when they asked pardon.s But they have nothing to offer in excuse why GOD should not punish them, since they hindered the believers from visiting the holy temple,t although they are not the guardians thereof.u The guardians thereof are those only who fear God; but the greater part of them know it not. And their prayer at the house of God is no other than whistling and clapping of the hands.x Taste therefore the punishment, for that ye have been unbelievers. They who believe not expend their wealth to obstruct the way of GOD:y they shall expend it, but afterwards it shall become matter of sighing and regret unto them, and at length they shall be overcome; and

mously approved.1 o Revealing their conspiracy to Mohammed, and miraculously assisting him to deceive them and make his escape;2 and afterwards drawing them to the battle of Bedr. p See chapter 6, p. 90. r This was the speech of Al Nodar Ebn al Hareth.3 s 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. t Obliging them to fly from Mecca, and not permitting them so much as to approach the temple, in the expedition of al Hodeibiya.4 u 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 eve

the Prelim. Disc.

See the Prelim. D

x. 6 See c. 7, p.

Id

to come to a battle ye would certainly have declined the appointment;d but ye were brought to an engagement without any previous appointment, that GOD might accomplish the thing which was decreed to be done;e 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 number;f and if he had caused them to appear numerous unto thee, ye would have been disheartened, and would have disputed concerning the matter:g but GOD preser

from the infidels. b Which was much more inconvenient than the other, because of the deep sand and want of water. c By the seaside, making the best of their way to Mecca. d Because of the great superiority of the enemy, and the disadvantages ye lay under. e By granting a miraculous victory to the faithful, and overthrowing their enemies; for the conviction of the latter, and the confirmation of the former.3 f With which vision Mohammed acquainted his companions for their encouragement. g Whether ye should attack the enemy or fly. h It is said that Ebn Masúd asked the man who was next him whether he did not see them to be about seventy

Al Beidawi. 3 Idem. 4 Idem. 5 Pag

here was an infirmity, said, Their religion hath deceived these men:n but whosoever confideth in GOD cannot be deceived; for GOD is mighty and wise. And if thou didst behold when the angels caused the unbelievers to die: they strike their faces and their backs,o and say unto them, Taste ye the pain of burning: this shall ye suffer for that which your hands have sent before you;p 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

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 Kenana, 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 whi

o'ddin. 3 Idem. 4 See the Pr

nd 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,t but GOD united them; for he is mighty and wise. O prophet, GOD is thy support, and such of the true believers who followeth thee.u O prophet stir up the faithful to war: if twenty of you p

r prophet's mission. u This passage, as some say, was revealed in a plain called al Beida, between Mecca and Medina, during the expedition of Bedr; and, as others, in the sixth year of the prophet's mission, on the occasion of Omar's embracing Mohammedism. x See Levit. xxvi. 8; Josh xxiii. 10. y Because severity ought to be used where circumstances require it

fore, p. 128

OD; 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.d 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

ealed, 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 destroyed 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. a 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 b 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. Whereup

Al Beidawi. 4 Idem. Vide D'He

also are of you. And those who are related by consanguinity shall be deemed the nearest of k

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