Chapter 8 No.8

ENTITLED, THE SPOILS;k REVEALED AT MEDINA.

IN THE NAME OF THE MOST MERCIFUL GOD.

THEY will ask thee concerning the spoils: Answer, The division of the spoils belongeth unto GOD and the apostle.m Therefore fear GOD, and compose the matter amicably among you: and obey GOD and his apostle, if ye are true believers. Verily the true believers are those whose hearts fear when GOD is mentioned, and whose faith increaseth when his signs are rehearsed unto them, and who trust in their LORD;

i i.e., Hast thou not yet contrived what to say; or canst thou obtain no revelation from GOD k This chapter was occasioned by the high disputes which happened about the division of the spoils taken at the battle of Bedr,1 between the young men who had fought, and the old men who had stayed under the ensigns; the former insisting they ought to have the whole, and the latter that they deserved a share.2 To end the contention, Mohammed pretended to have received orders from heaven 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, desired that he might be permitted to keep it; but the prophet told him that it was not his to give away, and ordered him to lay it with the other spoils. At this repulse, and the loss of his brother, Saad was greatly disturbed; but in a very little while this chapter was revealed, and thereupon Mohammed gave him the sword, saying, You asked this sword of me when I had no power to dispose of it, but now I have received authority from GOD to distribute the spoils, you may take it.3

1 See cap. 3, p. 33. 2 Al Beidawi, Jallalo'ddin. 3 Al Beidawi.

who observe the stated times of prayer, and give alms out of that which we have bestowed on them. These are really believers: they shall have superior degrees of felicity with their LORD, and forgiveness, and an honourable provision. As thy LORD brought thee forth from thy house,n with truth; and part of the believers 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 unto you,r and ye desired that the party which was not furnished with armss should be delivered unto you: but GOD purposed to make known the truth in his words, and to cut off the uttermost part of the unbelievers;t that he might verify the truth, and destroy falsehood, although the wicked were averse thereto.

n i.e., From Medina. The particle as having nothing in the following words to answer it, al Beidawi supposes the connection to be that the division of the spoils belonged to the prophet, notwithstanding his followers were averse to it, as they had been averse to the expedition itself. o For the better understanding of this passage, it will be necessary to mention some further particulars relating to the expedition of Bedr. Mohammed having received private information (for which he pretended he was obliged to the angel Gabriel) of the approach of a caravan belonging to the Koreish, which was on its return from Syria with a large quantity of valuable merchandise, and was guarded by no more than thirty, or, as others say, forty men, set out with a party to intercept it. Abu Sofian, who commanded the little convoy, having notice of Mohammed's motions, sent to Mecca for succours; upon which Abu Jahl, and all the principal men of the city, except only Abu Laheb, marched to his assistance, with a body of nine hundred and fifty men. Mohammed had no sooner received advice of this, than Gabriel descended with a promise that he should either take the caravan or beat the succours; whereupon he consulted with his companions which of the two he should 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 received him as the apostle of GOD, and had promised him obedience, and were therefore all to a man ready to follow him where he pleased, though it were into the sea. Upon which the prophet ordered them in GOD'S name to attack the succours, assuring them of the victory.3 p That is, concerning their success against Abu Jahl and the Koreish; notwithstanding they had GOD'S promise to encourage them. q The reason of this great backwardness was the smallness of their number, in comparison of the enemy, and their being unprepared; for they were all foot, having but two horses among them, whereas the Koreish had no less than a hundred horse.4 r That is, either the caravan or the succours from Mecca. Father Marracci mistaking al ?r and al naf?r, which are appellatives and signify the caravan and the troop or body of succours, for proper names, has thence coined two families of the Koreish never heard of before, which he calls Airenses and Naphirenses.5 s viz., The caravan, which was guarded by no more than forty horse; whereas the other party was strong and well appointed. t As if he had said, Your view was only to gain the spoils of the caravan, and to avoid danger; but God designed to exalt his true religion by extirpating its adversaries.6

1 Kor. c. 5, p. 76. 2 See the Prelim. Disc. p. 37. 3 Al Beidawi. 4 Idem. Vide Abulfed, Vit. Moh. p. 56. 5 Marracc. in Alc. p. 297. 6 Al Beidawi.

When ye asked assistance of your LORD,u and he answered you, Verily I will assist you with a thousandx angels, following one another in order. 10 And this GOD designed only as good tidingsy for you, and that your hearts might thereby rest secure: for victory is from GOD alone; and GOD is mighty and wise. When a sleep fell on you as a security from him, and he sent down upon you water from heaven, that he might thereby purify you, and take from you the abomination of Satan,z and that he might confirm your hearts, and establish your feet thereby. Also when thy LORD spake unto the angels, saying, Verily I am with you; wherefore confirm those who believe. I will cast a dread into the hearts of the unbelievers. Therefore 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 ye slew not those who were slain at Bedr yourselves, but GOD slew them.c Neither didst thou, O Mohammed cast the gravel into their eyes, when thou didst seem to cast it; but GOD cast it,d 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:e and if ye desist from opposing the apostle, 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 faithful.

u When Mohammed's men saw they could not avoid fighting, they recommended themselves to GOD'S protection; and their prophet prayed with great earnestness, crying out, O GOD, fulfil that which thou hast promised me: O GOD, if this party be cut off, thou wilt no more be worshipped on earth. And he continued to repeat these words till his cloak fell from off his back.7 x Which were afterwards reinforced with three thousand more.8 Wherefore some copies instead of a thousand, read thousands in the plural. y See chap. 3, p. 45. z It is related, that the spot where Mohammed's little army lay was a dry and deep sand, into which their feet sank as they walked, the enemy having the command of the water; 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 assigned the enemies of the Mohammedan religion; though the Moslems did not inflict it on the prisoners they took at Bedr, for which they are reprehended in this chapter. b That is, if it be not downright running away, but done either with design to rally and attack the enemy again, or by way of feint or stratagem, or to succour a party which is hard pressed, &c.2 c See c. 3, p. 32, note n. d See ibid. e 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.1

7 Idem. Vide Abulfed. Vit. Moh. p. 58. 8 See cap. 3, p. 33 and 45. 1 Al Beidawi. 9 Idem.

20 O true believers, obey GOD and his apostle, and turn not back from him, since ye hear the admonitions of the Koran. 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:f 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,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 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;k neither violate your faith against your own knowledge. And know that your wealth and your children are a temptation unto you;l and that with GOD is a great reward. O true believers, if ye fear GOD, he will grant you a distinction,m and will expiate your sins from you, and will forgive you; for GOD is endued with great liberality.

f That is, to hearken to the remonstrances of the Koran. 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.2 g Not only knowing the innermost secrets of his heart, but overruling a man's designs, and disposing him either to belief or infidelity. h 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. 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 of Koreidha, he acted directly contrary to his commission, 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. l As they were to Abu Lobaba. m i.e., A direction that you may distinguish between truth and falsehood; or success in battle to distinguish the believers from the infidels; or the like.

1 Idem. 2 Idem. See c. 6, p. 99. 3 See Prid. Life of Mah. p. 85. Abulf. Vit. Moh. p. 76, and the notes to c. 33.

30 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;n and they plotted against thee: but GOD laid a plot against them;o 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 would certainly pronounce a composition like unto this: this is nothing but fables of the ancients.p And when they said, O GOD, if this be the truth from thee, rain down stones upon us from heaven, or inflict on us some other grievous punishment.r But GOD was not disposed to punish them, while thou wast with them: nor was GOD disposed to punish 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 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. 40 Therefore fight against them until there be no opposition in favor of idolatry, and the religion be wholly GOD'S. If they desist, verily GOD seeth that which they do:

n When the Meccans heard of the league entered into by Mohammed with those of Medina, being apprehensive of the consequence, 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 Ebn 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.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 even after the taking of Mecca.5 x It is said that they used to go round the Caaba naked,6 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.7 y 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 Sofian, in the expedition of Ohod, hired two thousand Arabs, who cost him a considerable sum, besides the auxiliaries which he had obtained gratis.8

1 Al Beidawi. See the Prelim. Disc. p. 39. 2 See ibid.

3 Al Beidawi. 4 See the Prelim. Disc. p. 41. 5 See

c. 4, p. 60, note x. 6 See c. 7, p. 107. 7 Al Beidawi.

8 Idem.

but if they turn back, know that GOD is your patron; he is the best patron, and the best helper. 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;z if ye believe in GOD, and that which we have sent down unto our servant on the day of distinction,a on the day whereon the two armies met: and GOD is almighty. When ye were encamped on the hithermost side of the valley,b and they were encamped on the farther side, and the caravan was below you;c and if ye had mutually appointed 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 preserved you from this; for he knoweth the innermost parts of the breasts of men. And when he caused them to appear unto you when ye met, to be few in your eyes;h and diminished your numbers in their eyes;i 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.

z 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.1 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 Kainoka, which happened a little above a month after.2 a i.e., Of the battle of Bedr; which is so called because it distinguished the true believers 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, to which he replied that he took them to be a hundred.4 i This seeming contradictory to a passage in the third chapter,5 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.6

1 See the Prelim. Disc. Sect. VI. 2 Al Beidawi. 3 Idem. 4 Idem. 5 Page 33 6 Al Beidawi, Jallalo'ddin, Yahya.

And be not as those who went out of their houses in an insolent manner, and to appear with ostentation unto men,k and turned aside from the way of GOD; for GOD comprehendeth that which they do. 50 And remember when Satan prepared their works for them,l 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.m When the hypocrites, and those in whose hearts there 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 iniquity; for GOD is mighty and severe in punishing. This hath come to pass because GOD changeth not his grace, wherewith he hath favored 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.

k 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.1 The event of which bravado was very fatal, several of the principal Koreish, and Abu Jahl in particular, losing their lives in the expedition. l By inciting them to oppose the prophet. m 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 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 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.2 n In tempting them to so great a piece of folly, as to attack so large a body of men with such a handful. o 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.3 Some, however, imagine that the words hint, at least, at the examination of the sepulchre, which the Mohammedans believe every man must undergo after death, and will be very terrible to the unbelievers.4 p See chapter 2, p. 11, note r.

1 Al Beidawi. 2 Idem, Jallalo'ddin. 3 Idem. 4 See the Prelim. Disc. Sect. IV. p. 50, &c.

As to those who enter into a league with thee, and afterwards violate their league at every convenient opportunity,q 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; 60 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 notr that the unbelievers have escaped God's vengeance,s 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,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 persevere with constancy, they shall overcome two hundred, and if there be one hundred of you, they shall overcome a thousand of those who believe not; because they are a people which do not understand. Now hath GOD eased you, for he knew that ye were weak. If there be an hundred of you who persevere with constancy, they shall overcome two hundred; and if there be a thousand of you, they shall overcome two thousand,x by the permission of GOD; for GOD is with those who persevere. It hath not been granted unto any prophet, that he should possess captives, until he hath made a great slaughter of the infidels in the earth.y Ye seek the accidental goods of this world, but GOD regardeth the life to come; and GOD is mighty and wise.

q As did the tribe of Koreidha.1 r Some copies read it in the third person, Let not the unbelievers think, &c. s viz., Those who made their escape from Bedr. t Because of the inveterate enmity which reigned among many of the Arab tribes; and therefore this reconciliation is reckoned by the commentators as no inconsiderable miracle, and a strong proof of their 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, though clemency be more preferable where it may be exercised with safety. While the Mohammedans, therefore, were weak, and their religion in its infancy, GOD'S pleasure was that the opposers of it should be cut off, as is particularly directed in this chapter. For which reason, they are here upbraided with their preferring the lucre of the ransom to their duty

1 See before, p. 128, and c. 33.

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.z 70 Eat therefore of what ye have acquired,a 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;b and he will forgive you, for GOD is gracious and merciful. But if they seek to deceive thee,c verily they have deceived GOD; 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 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 believers; they shall receive mercy, and an honourable provision.

z That is, had not the ransom been, in strictness, lawful for you to accept, by GOD'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 Abbas, one of Mohammed's uncles, and Okail, the son of Abu Taleb and brother of Ali. When they were brought before Mohammed, he asking 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 Becr 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 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. 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 befall 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 Abbas demanded who told him this, to which Mohammed replied that GOD had revealed it to him. And upon this al Abbas 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 Abbas 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.4 c By not paying the ransom agreed on. d And shall consequently inherit one another's substance, preferably to their relations by blood. And this, they say, was practised for some time, the Mohajerin and Ansars 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 Idem. 2 See c. 3, p. 46. 3 Al Beidawi. 4 Idem. Vide D'Herbel. Bibl. Orient. Art. Abbas.

And they who have believe 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.

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