k This extraordinary camel frighting the other cattle from their pasture, a certain rich woman named Oneiza Omm Ganem, having four daughters, dressed them out and offered one Kedâr his choice of them if he would kill the camel. Whereupon he chose one, and with the assistance of eight other men, hamstrung and killed the dam, and pursuing the young one, which fled to the mountain, killed that also and divided his flesh among them.1 Others tell the story somewhat differently, adding Sadaka Bint al Mokhtâr as a joint conspiratress with Oneiza, and pretending that the young one was not killed; for they say that having fled to a certain mountain named Kâra, he there cried three times, and Sâleh bade them catch him if they could, for then there might be hopes of their avoiding the divine vengeance; but this they were not able to do, the rock opening after he had cried, and receiving him within it.2 l Defying the vengeance with which they were threatened; because they trusted in their strong dwellings hewn in the rocks, saying that the tribe of Ad perished only because their houses were not built with sufficient strength.3 m Like violent and repeated claps of thunder, which some say was no other than the voice of the angel Gabriel,4 and which rent their hearts.5 It is said that after they had killed the camel, Sâleh told them that on the morrow their faces should become yellow, the next day red, and the third day black, and that on the fourth GOD'S vengeance should light on them; and that the first three signs happening accordingly, they sought to put him to death, but GOD delivered him by sending him into Palestine.6 n Mohammed, in the expedition of Tabûc, which he undertook against the Greeks in the ninth year of the Hejra, passing by Hejr, where this ancient tribe had dwelt, forbade his army, though much distressed with heat and thirst, to draw any water there, but ordered them if they had drunk of that water to bring it up again, or if they had kneaded any meal with it, to give it to their camels;7 and wrapping up his face in his garment, he set spurs to his mule, crying out, Enter not the houses of those wicked men, but rather weep, lest that happen unto you which befell them; and having so said, he continued galloping full speed with his face muffled up, till he had passed the valley.8 o Whether this speech was made by Sâleh to them at parting, as seems most probable, or after the judgment had fallen on them, the commentators are not agreed. p The commentators say, conformably to the scripture, that Lot was the son of Haran, the son of Azer or Terah, and consequently Abraham's nephew, who brought him with him from Chaldea into Palestine, where they say he was sent by GOD to reclaim the inhabitants of Sodom and the other neighbouring cities which were overthrown with it, from the unnatural vice to which they were addicted.9 And this Mohammedan tradition seems to be countenanced by the words of the apostle, that this righteous man dwelling among them, in seeing and hearinng vexed his righteous soul from day to day with their unlawful deeds;10 whence it is probable that he omitted no opportunity of endeavouring their reformation. The story of Lot is told with further circumstances in the eleventh chapter. q viz., Lot, and those who believe on him. r See chap. II. s See ibid.
1 Abulfeda. 2 Al Beidâwi. Vide D'Herbel. ubi supra. 3 Al Kessai. 4 See the Prelim. Disc. p. 6. 5 Abulfeda, al Beidâwi. 6 Al Beidâwi. 7 Abulfed. Vit. Moh. p. 124. 8 Al Bokhari. 9 Vide D'Herbelot, Bibl. Orient. Art. Loth. 10 2 Pet. ii. 8. 1 Gen. xxv. 2.
And unto Madiant we sent their brother Shoaib.u He said unto them, O my people, worship GOD; ye have no GOD besides him. Now hath an evident demonstrationx come unto you from your LORD. Therefore give full measure and just weight, and diminish not unto men aught of their matters:y neither act corruptly in the earth, after its reformation.z This will be better for you, if ye believe. And beset not every way, threatening the passenger;a and turning aside from the path of GOD him who believeth in him, and seeking to make it crooked. And remember, when ye were few, and God multiplied you: and behold, what hath been the end of those who acted corruptly. And if part of you believe in that wherewith I am sent, and part believe not, wait patiently until GOD judge between us; for he is the best judge. The chiefs of his people, who were elated with pride, answered, We will surely cast thee, O Shoaib, and those who believe with thee, out of our city: or else thou shalt certainly return unto our religion. He said, What, though we be averse thereto? We shall surely imagine a lie against GOD, if we return unto your religion, after that GOD hath delivered us from the same: and we have no reason to return unto it, unless GOD our LORD shall please to abandon us. Our LORD comprehendeth every thing by his knowledge. In GOD do we put our trust. O LORD do thou judge between us and our nation with truth; for thou art the best judge. And the chiefs of his people who believed not said, If ye follow Shoaib, ye shall surely perish. Therefore a storm from heavenb assailed them, and in the morning they were found in their dwellings dead and prostrate. 90 They who accused Shoaib of imposture became as though they had never dwelt therein; they who accused Shoaib of imposture perished themselves. And he departed from them, and said, O my people, now have I performed unto you the messages of my LORD; and I advised you aright: but why should I be grieved for an unbelieving people. We have never sent any prophet unto a city, but we afflicted the inhabitants thereof with calamity and adversity, that they might humble themselves. Then we gave them in exchange good in lieu of evil, until they abounded, and said, Adversity and prosperity formerly happened unto our fathers, as unto us. Therefore we took vengeance on them suddenly, and they perceived it not beforehand.
t Or Midian, was a city of Hejâz, and the habitation of a tribe or the same name, the descendants of Midian, the son of Abraham by Keturah,1 who afterwards coalesced with the Ismaelites, as it seems; Moses naming the same merchants who sold Joseph to Potiphar, in one place Ismaelites,2 and in another Midianites.3 This city was situated on the Red Sea, south-east of Mount Sinai, and is doubtless the same with the Modiana of Ptolemy; what was remaining of it in Mohammed's time was soon after demolished in the succeeding wars,4 and it remains desolate to this day. The people of the country pretend to show the well whence Moses watered Jethro's flocks.5 u Some Mohammedan writers make him the son of Mikaïl, the son of Yashjar, the son of Madian;6 and they generally suppose him to be the same person with the father-in-law of Moses, who is named in scripture Reuel or Raguel, and Jethro.7 But Ahmed Ebn Abd'alhalim charges those who entertain this opinion with ignorance. Al Kessâi says that his father's name was Sanûn, and that he was first called Boyûn, and afterwards Shoaib: and adds that he was a comely person, but spare and lean, very thoughtful and of few words. Doctor Prideaux writes this name, after the French translation, Chaib.8 x This demonstration the commentators suppose to have been a power of working miracles, though the Korân mentions none in particular. However, they say (after the Jews) that he gave his son-in-law that wonder-working rod,9 with which he performed all those miracles in Egypt and the desert, and also excellent advice and instructions,10 whence he had the surname of Khatîb al anbiyâ, or the preacher to the prophets.11 y For one of the great crimes which the Midianites were guilty of was the using of diverse measures and weights, a great and a small, buying by one and selling by another.12 z See before, p. 110, note m. a Robbing on the highway, it seems, was another crying sin frequent among these people. But some of the commentators interpret this passage figuratively, of their besetting the way of truth, and threatening those who gave ear to the remonstrances of Shoaib.13 b Like that which destroyed the Thamûdites. Some suppose it to have been an earthquake, for the original word signifies either or both; and both these dreadful calamities may well be supposed to have jointly executed the divine vengeance.
2 Gen. xxxix. I. 3 Gen. xxxvii. 36. 4 Vide Golii not.in Alfrag. p. 143. 5 Abulfed Desc. Arab. p. 42. Geogr. Nub. p. 106 Al Beidâwi, Tarikh Montakhab. 7 Exod. ii. 18; iii. I.8 Life of Mah. p. 24.9 Al Beidâwi. Vide Shalshel hakkab. p. 12. 10 Exod. xviii. 13, &c.11 Vide D'Herbelot. Bibl. Orient. Art. Schoaib.12 Vide ibid. al Beidâwi. See Deut. xxv. 13, 14. 13 Idem.
But if the inhabitants of those cities had believed and feared God, we would surely have opened to them blessings both from heaven and earth. But they charged our apostles with falsehood, wherefore we took vengeance on them, for that which they had been guilty of. Were the inhabitants therefore of those cities secure that our punishment should not fall on them by night, while they slept? Or were the inhabitants of those cities secure that our punishment should not fall on them by day, while they sported? Were they therefore secure from the stratagem of GOD?c But none will think himself secure from the stratagem of GOD, except the people who perish. And hath it not manifestly appeared unto those who have inherited the earth after the former inhabitants thereof, that if we please, we can afflict them for their sins? But we will seal up their hearts; and they shall not hearken. We will relate unto thee some stories of these cities. Their apostles had come unto them with evident miracles, but they were not disposed to believe in that which they had before gainsaid. Thus will GOD seal up the hearts of the unbelievers. 100 And we found not in the greater part of them any observance of their covenant; but we found the greater part of them wicked doers. Then we sent after the above named apostles, Moses with our signs unto Pharaohd and his princes; who treated them unjustly:e but behold what was the end of the corrupt doers. And Moses said, O Pharaoh, verily I am an apostle sent from the LORD of all creatures. It is just that I should not speak of GOD other than the truth. Now am I come unto you with an evident sign from your LORD: send therefore the children of Israel away with me. Pharaoh answered, If thou comest with a sign, produce it, if thou speakest truth. Wherefore he cast down his rod; and behold, it became a visible serpent.f
c Hereby is figuratively expressed the manner of GOD'S dealing with proud and ungrateful men, by suffering them to fill up the measure of their iniquity, without vouchsafing to bring them to a sense of their condition by chastisements and afflictions till they find themselves utterly lost, when they least expect it.1 d This was the common title or name of the kings of Egypt (signifying king in the Coptic tongue), as Ptolemy was in after times; and as Cæsar was that of the Roman emperors, and Khosrû that of the kings of Persia. But which of the kings of Egypt this Pharaoh of Moses was, is uncertain. Not to mention the opinions of the European writers, those of the east generally suppose him to have been al Walîd, who, according to some, was an Arab of the tribe of Ad, or, according to others, the son of Masáb, the son of Riyân, the son of Walîd,2 the Amalekite.3 There are historians, however, who suppose Kabûs, the brother and predecessor of al Walîd, was the prince we are speaking of; and pretend he lived six hundred and twenty years, and reigned four hundred. Which is more reasonable, at least, than the opinion of those who imagine it was his father Masáb, or grand-father Riyân.4 Abulfeda says that Masáb being one hundred and seventy years old, and having no child, while he kept the herds saw a cow calve, and heard her say, at the same time, O Masáb, be not grieved, for thou shalt have a wicked son, who will be at length cast into hell. And he accordingly had this Walîd, who afterwards coming to be king of Egypt, proved an impious tyrant. e By not believing therein. f The Arab writers tell enormous fables of this serpent or dragon. For they say that he was hairy, and of so prodigious a size, that when he opened his mouth, his jaws were fourscore cubits asunder, and when he laid his lower jaw on the ground, his upper reached to the top of the palace; that Pharaoh seeing this monster make toward him, fled from it, and was so terribly frightened that he befouled himself; and that the whole assembly also betaking themselves to their heels, no less than twenty-five thousand of them lost their lives in the press. They add that Pharaoh upon this adjured Moses by GOD who had sent him, to take away the serpent, and promised he would believe on him, and let the Israelites go; but when Moses had done what he requested, he relapsed, and grew as hardened as before.5
1 Al Beidâwi. 2 See the Prelim. Disc. p. 7. 3Abulfeda, &c. 4 Kitâb tafsir lebâb, and al Keshâf.
And he drew forth his hand out of his bosom; and behold, it appearedwhite unto the spectators.gThe chiefs of the people of Pharaoh said, This man is certainly an expertmagician:he seeketh to dispossess you of your land; what therefore do ye direct?They answered, Put off him and his brother by fair promises for sometime, and in the mean while send unto the cities persons who may assembleand bring unto thee every expert magician.110 So the magiciansh came unto Pharaoh; and they said, Shall we surelyreceive a reward, if we do overcome?He answered, Yea; and ye shall certainly be of those who approach nearunto my throne.They said, O Moses, either do thou cast down thy rod first, or we willcast down ours.Moses answered, Do ye cast down your rods first. And when they had castthem down, they enchanted the eyes of the men who were present, and terrifiedthem: and they performed a great enchantment.iAnd we spake by revelation unto Moses, saying, Throw down thy rod. Andbehold, it swallowed up the rods which they had caused falsely to appearchanged into serpents.kWherefore the truth was confirmed, and that which they had wroughtvanished.And Pharaoh and his magicians were overcome there, and were renderedcontemptible.And the magicians prostrated themselves, worshipping;and they said, We believe in the LORD of all creatures,the LORD of Moses and Aaron.l
g There is a tradition that Moses was a very swarthy man; and that when he put his hand into his bosom, and drew it out again, it became extremely white and splendid, surpassing the brightness of the sun.6 Marracci7 says we do not read in scripture that Moses showed this sign before Pharaoh. It is true, the scripture does not expressly say so, but it seems to be no more than a necessary inference from that passage where GOD tells Moses that if they will not hearken to the first sign, they will believe the latter sign, and if they will not believe these two signs, then directs him to turn the water into blood.8 h The Arabian writers name several of these magicians, besides their chief priest Simeon, viz., Sadûr and Ghadûr, Jaath and Mosfa, Warân and Zamân, each of whom came attended with their disciples, amounting in all to several thousands.9 i They provided themselves with a great number of thick ropes and long pieces of wood, which they contrived, by some means, to move, and make them twist themselves one over the other, and so imposed on the beholders, who at a distance took them to be true serpents.1 k The expositors add, that when this serpent had swallowed up all the rods and cords, he made directly towards the assembly, and put them into so great a terror that they fled, and a considerable number were killed in the crowd; then Moses took it up, and it became a rod in his hand as before. Whereupon the magicians declared that it could be no enchantment, because in such case their rods and cords would not have disappeared.2 l It seems probable that all the magicians were not converted by this miracle, for some writers introduce Sadûr and Ghadûr only, acknowledging Moses's miracle to be wrought by the power of GOD. These two, they say, were brothers, and the sons of a famous magician, then dead; but on their being sent for to court on this occasion, their mother persuaded them to go to their father's tomb to ask his advice. Being come to the tomb, the father answered their call; and when they had acquainted him with the affair, he told them that they should inform themselves whether the rod of which they spoke became a serpent while its masters slept, or only when they were awake; for, said he, enchantments have no effect while the enchanter is asleep, and therefore if it be otherwise in this case, you may be assured that they act by a divine power. These two magicians then, arriving at the capital of Egypt, on inquiry found, to their great astonishment, that when Moses and Aaron went to rest, their rod became a serpent, and guarded them while they slept.3 And this was the first step towards their conversion.
5 Al Beidâwi. 6 Idem. 7 In Alc. p. 284.8 Exod. iv. 8, 9.9 Vide D'Herbelot, Bibl. Orient. Art. Mousa. p. 643, &c. Al Kessâi.1 Al Beidâwi. Vide D'Herbelot, ubi sup. and Kor. c. 20.2 Al Beidâwi. 3 Vide D'Herbel. ubi. sup.
120 Pharaoh said, Have ye believed on him, before I have given you permission? Verily this is a plot which ye have contrived in the city, that ye might cast forth from thence the inhabitants thereof.m But ye shall surely know that I am your master; for I will cause your hands and your feet to be cut off on the opposite sides,n then will I cause you all to be crucified.o The magicians answered, We shall certainly return unto our LORD, in the next life; for thou takest vengeance on us only because we have believed in the signs of our LORD, when they have come unto us. O LORD, pour on us patience; and cause us to die Moslems.p And the chiefs of Pharaoh's people said, Wilt thou let Moses and his people go, that they may act corruptly in the earth, and leave thee and thy gods?q Pharaoh answered, We will cause their male children to be slain, and we will suffer their females to live;r and by that means we shall prevail over them. Moses said unto his people, Ask assistance of GOD, and suffer patiently: for the earth is God's, he giveth it for an inheritance unto such of his servants as he pleaseth; and the prosperous end shall be unto those who fear him. They answered, We have been afflicted by having our male children slain, before thou camest unto us, and also since thou hast come unto us. Moses said, Peradventure it may happen that our LORD will destroy your enemy, and will cause you to succeed him in the earth, that he may see how ye will act therein. And we formerly punished the people of Pharaoh with dearth and scarcity of fruits, that they might be warned. Yet when good happened unto them, they said, This is owing unto us: but if evil befell them, they attributed the same to the ill luck of Moses, and those who were with him.s Was not their ill luck with GOD?t But most of them knew it not. And they said unto Moses, Whatever sign thou show unto us, to enchant us therewith, we will not believe on thee. 130 Wherefore we sent upon them a floodu and locusts, and lice,x and frogs, and blood; distinct miracles: but they behaved proudly, and became a wicked people.
m i.e., This is a confederacy between you and Moses, entered into before ye left the city to go to the place of appointment, to turn out the Copts, or native Egyptians, and establish the Israelites in their stead.4 n That is, your right hands and your left feet. o Some say Pharaoh was the first inventor of this ignominious and painful punishment. p Some think these converted magicians were executed accordingly; but others deny it, and say that the king was not able to put them to death, insisting on these words of the Korân,5 You two, and they who follow you, shall overcome. q Which were the stars, or other idols. But some of the commentators, from certain impious expressions of this prince, recorded in the Korân,1 whereby he sets up himself as the only god of his subjects, suppose that he was the object of their worship, and therefore instead of alihataca, thy gods, read ilahataca, thy worship.2 r That is, we will continue to make use of the same cruel policy to keep the Israelites in subjection, as we have hitherto done. The commentators say that Pharaoh came to this resolution because he had either been admonished in a dream, or by the astrologers or diviners, that one of that nation should subvert his kingdom.3 s Looking on him and his followers as the occasion of those calamities. The original word properly signifies to take an ominous and sinister presage of any future event, from the flight of birds, or the like. t By whose will and decree they were so afflicted, as a punishment for their wickedness. u This inundation, they say, was occasioned by unusual rains, which continued eight days together, and the overflowing of the Nile; and not only covered their lands, but came into their houses, and rose as high as their backs and necks; but the children of Israel had no rain in their quarters.4 As there is no mention of any such miraculous inundation in the Mosaic writings, some have imagined this plague to have been either a pestilence, or the small-pox, or some other epidemical distemper.5 For the word tufân, which is used in this place, and is generally rendered a deluge, may also signify any other universal destruction or mortality. x Some will have these insects to have been a larger sort of tick; others, the young locusts before they have wings.6
4 Al Beidâwi. 5 Cap. 28. 1 Ibid. and c. 26, &c. 2 Al Beidâwi. 3 Idem, Jallalo'ddin. 4 Idem, Abulfed. 5 Al Beidâwi. 6 Idem.
And when the plaguey fell on them, they said, O Moses, entreat thy LORD for us, according to that which he hath covenanted with thee; verily if thou take the plague from off us, we will surely believe thee, and we will let the children of Israel go with thee. But when we had taken the plague from off them until the term which God had granted them was expired, behold they broke their promise. Wherefore we took vengeance on them, and drowned them in the Red Sea;z because they charged our signs with falsehood, and neglected them. And we caused the people who had been rendered weak to inherit the eastern parts of the earth and the western parts thereof,a which we blessed with fertility; and the gracious word of thy LORD was fulfilled on the children of Israel, for that they had endured with patience: and we destroyed the structures which Pharaoh and his people had made, and that which they had erected.b And we caused the children of Israel to pass through the sea, and they came unto a people who gave themselves up to the worship of their idols,c and they said, O Moses, make us a god, in like manner as these people have gods. Moses answered, Verily ye are an ignorant people: for the religion which these follow will be destroyed, and that which they do is vain. He said, Shall I seek for you any other god than GOD; since he hath preferred you to the rest of the world? And remember when we delivered you from the people of Pharaoh, who grievously oppressed you; they slew your male children, and let your females live: therein was a great trial from your LORD. And we appointed unto Moses a fast of thirty nights before we gave him the law,d and we completed them by adding of ten more; and the stated time of his LORD was fulfilled in forty nights. And Moses said unto his brother Aaron, Be thou my deputy among my people during my absence; and behave uprightly, and follow not the way of the corrupt doers.
y viz., Any of the calamities already mentioned, or the pestilence which GOD sent upon them afterwards. z See this wonderful event more particularly described in the tenth and twentieth chapters. a That is, the land of Syria, of which the eastern geographers reckon Palestine a part, and wherein the commentators say the children of Israel succeeded the kings of Egypt and the Amalekites.1 b Particularly the lofty tower which Pharaoh caused to be built, that he might attack the GOD of Moses.2 c These people some will have to be of the tribe of Amalek, whom Moses was commanded to destroy, and others of the tribe of Lakhm. Their idols, it is said, were images of oxen, which gave the first hint to the making of the golden calf.3 d The commentators say that GOD, having promised Moses to give him the law, directed him to prepare himself for the high favour of speaking with GOD in person by a fast of thirty days; and that Moses accordingly fasted the whole month of Dhu'lkaada; but not liking the savour of his breath, he rubbed his teeth with a dentrifice, upon which the angels told him that his breath before had the odour of musk,4 but that his rubbing his teeth had taken it away. Whereupon GOD ordered him to fast ten days more, which he did; and these were the first ten days of the succeeding month Dhu'lhajja. Others, however, suppose that Moses was commanded to fast and pray thirty days only, and that during the other ten GOD discoursed with him.5
1 Idem. 2 Vide Kor. c. 28 and 40. 3 Al Beidâwi.4 See the Prelim. Disc. Sect. IV5 Al Beidâwi. Jallalo'ddin.
And when Moses came at our appointed time, and his LORD spake unto him,e he said, O LORD, show me thy glory, that I may behold thee. God answereth, Thou shalt in no wise behold me; but look towards the mountain,f and if it stand firm in its place, then thou shalt see me. But when his LORD appeared with glory in the mount,g he reduced it to dust. And Moses fell down in a swoon. 140 And when he came to himself, he said, Praise be unto thee! I turn unto thee with repentence, and I am the first of true believers.h God said unto him, O Moses, I have chosen thee above all men, by honouring thee with my commissions, and by my speaking unto thee: receive therefore that which I have brought thee, and be one of those who give thanks.i And we wrote for him on the tablesk an admonition concerning every matter, and a decision in every case,l and said, Receive this with reverence; and command thy people that they live according to the most excellent precepts thereof. I will show you the dwelling of the wicked.m I will turn aside from my signs those who behave themselves proudly in the earth, without justice: and although they see every sign, yet they shall not believe therein; and although they see the way of righteousness, yet they shall not take that way; but if they see the way of error, they shall take that way. This shall come to pass because they accuse our signs of imposture, and neglect the same. But as for them who deny the truth of our signs and the meeting of the life to come, their works shall be vain: shall they be rewarded otherwise than according to what they shall have wrought? And the people of Moses, after his departure, took a corporeal calf,n made of their ornaments,o which lowed.p Did they not see that it spake not unto them, neither directed them in the way? yet they took it for their god, and acted wickedly. But when they repented with sorrow,q and saw that they had gone astray, they said, Verily if our LORD have not mercy upon us, and forgive us not, we shall certainly become of the number of those who perish.
e Without the mediation of any other, and face to face, as he speaks unto the angels.6 f This mountain the Mohammedans name al Zabir. g Or, as it is literally, unto the mount. For some of the expositors pretend that GOD endued the mountain with life and the sense of seeing. h This is not to be taken strictly. See the like expression in chapter 6, p. 90. i The Mohammedans have a tradition that Moses asked to see GOD on the day of Arafat, and that he received the law on the day they slay the victims at the pilgrimage of Mecca, which days are the ninth and tenth of Dhu'lhajja. k These tables, according to some, were seven in number, and according to others ten. Nor are the commentators agreed whether they were cut out of a kind of lote-tree in paradise called al Sedra, or whether they were chrysolites, emeralds, rubies or common stone.1 But they say that they were each ten or twelve cubits long; for they suppose that not only the ten commandments but the whole law was written thereon: and some add that the letters were cut quite through the tables, so that they might be read on both sides2-which is a fable of the Jews. l That is, a perfect law comprehending all necessary instructions, as well in regard to religious and moral duties, as the administration of justice. m viz., The desolate habitations of the Egyptians, or those of the impious tribes of Ad and Thamûd, or perhaps hell, the dwelling of the ungodly in the other world. n That is, as some understand it, consisting of flesh and blood; or, as others, being a mere body or mass of metal, without a soul.3 o Such as their rings and bracelets of gold and silver.4 p See chapter 20, and the notes to chapter 2, p. 6. q Father Marracci seems not to have understood the meaning of this phrase, having literally translated the Arabic words, wa lamma sokita fi eidîhim, without any manner of sense, Et cum cadere factus fuisset in manibus eorum.
6 Al Beidâwi. Vide D'Herbel. Bibl. Orient. p. 650. 1 Al Beidâwi. 2 Vide D'Herbel. ubi sup. 3 Al Beidâwi. See cap. 20, and the notes to cap. 2, p. 6. 4 Vide ibid.
And when Moses returned unto his people, full of wrath and indignation, he said, An evil thing is it that ye have committed after my departure; have ye hastened the command of your LORD?r And he threw down the tables,s and took his brother by the hair of the head, and dragged him unto him. And Aaron said unto him, Son of my mother, verily the people prevailed against me,t and it wanted little but they had slain me: make not my enemies therefore to rejoice over me, neither place me with the wicked people. 150 Moses said, O LORD, forgive me and my brother, and receive us into thy mercy; for thou art the most merciful of those who exercise mercy. Verily as for them who took the calf for their god, indignation shall overtake them from their LORD,u and ignominy in this life: thus will we reward those who imagine falsehood. But unto them who do evil, and afterwards repent, and believe in God, verily thy LORD will thereafter be clement and merciful. And when the anger of Moses was appeased, he took the tables;x and in what was written thereon was a direction and mercy, unto those who feared their LORD. And Moses chose out of his people seventy men, to go up with him to the mountain at the time appointed by us: and when a storm of thunder and lightning had taken them away,y he said, O LORD, if thou hadst pleased, thou hadst destroyed them before, and me also; wilt thou destroy us for that which the foolish men among us have committed? This is only thy trial; thou wilt thereby lead into error whom thou pleasest, and thou wilt direct whom thou pleasest. Thou art our protector, therefore forgive us, and be merciful unto us; for thou art the best of those who forgive. And write down for us good in this world, and in the life to come; for unto thee are we directed. God answered, I will inflict my punishment on whom I please; and my mercy extendeth over all things; and I will write down good unto those who shall fear me, and give alms, and who shall believe in our signs; who shall follow the apostle, the illiterate prophet,z whom they shall find written downa with them in the law and the gospel: he will command them that which is just, and will forbid them that which is evil; and will allow them as lawful the good things which were before forbidden,b and will prohibit those which are bad;c and he will ease them of their heavy burden, and of the yokes which were upon them.d And those who believe in him, and honour him, and assist him, and follow the light, which hath been sent down with him, shall be happy. Say, O men, Verily I am the messenger of GOD unto you all:e unto him belongeth the kingdom of heaven and earth; there is no GOD but he: he giveth life, and he causeth to die. Believe therefore in GOD and his apostle, the illiterate prophet, who believeth in GOD and his word; and follow him, that ye may be rightly directed.
r By neglecting his precepts, and bringing down his swift vengeance onyou.s Which were all broken and taken up to heaven, except one only; andthis, they say, contained the threats and judicial ordinances, and wasafterwards put into the ark.1t Literally, rendered me weak.u See chapter 2, p. 6.x Or the fragments of that which was left.y See chapter 2, p. 6, and chapter 4, p. 70.z That is, Mohammed. See the Prelim. Disc. Sect. II.a i.e., Both foretold by name and certain description.b See chapter 3, p. 37.c As the eating of blood and swine's flesh, and the taking of usury,&c.d See chapter 2, p. 31.e That is, to all mankind in general, and not to one particular nation,as the former prophets were sent.
1 Al Beidâwi. Vide D'Herbel. ubi sup. p. 649.
Of the people of Moses there is a partyf who direct others with truth, and act justly according to the same. 160 And we divided them into twelve tribes, as into so many nations. And we spake by revelation unto Moses, when his people asked drink of him, and we said, Strike the rock with thy rod; and there gushed thereout twelve fountains,g and men knew their respective drinking-place. And we caused clouds to overshadow them, and manna and quailsh to descend upon them, saying, Eat of the good things which we have given you for food: and they injured not us, but they injured their own souls. And call to mind when it was said unto them, Dwell in this city,i and eat of the provisions thereof wherever ye will, and say, Forgiveness; and enter the gate worshipping: we will pardon you your sins, and will give increase unto the well-doers. But they who were ungodly among them changed the expression into another,k which had not been spoken unto them. Wherefore we went down upon them indignation from heaven, because they transgressed. And ask them concerning the city,l which was situate on the sea, when they transgressed on the Sabbath-day: when their fish came unto them on their Sabbath-day, appearing openly on the water: but on the day whereon they celebrated no Sabbath, they came not unto them. Thus did we prove them, because they were wicked-doers. And when a party of themm said unto the others, Why do ye warn a people whom GOD will destroy, or will punish with a grievous punishment? They answered, This is an excuse for us unto your LORD,n and peradventure they will beware. But when they had forgotten the admonitions which had been given them, we delivered those who forbade them to do evil; and we inflicted on those who had transgressed a severe punishment, because they had acted wickedly.
f viz., Those Jews who seemed better disposed than the rest of their brethren to receive Mohammed's law; or perhaps such of them as had actually received it. Some imagine they were a Jewish nation dwelling somewhere beyond China, which Mohammed saw the night he made his journey to heaven, and who believed on him.1 g See chapter 2, p. 7. To what is said in the notes there, we may add that, according to a certain tradition, the stone on which this miracle was wrought was thrown down from paradise by Adam, and came into the possession of Shoaib, who gave it with the rod to Moses; and that, according to another, the water issued thence by three orifices on each of the four sides of the stone, making twelve in all, and that it ran in so many rivulets to the quarter of each tribe in the camp.2 h See chapter 2, p. 7. i See this passage explained, ibid. k Professor Sike says, that being prone to leave spiritual for worldly matters, instead of Hittaton they said Hintaton, which signifies wheat,3 and comes much nearer the true word than the expression I have in the last place quoted, set down from Jallalo'ddin. Whether he took this from the same commentator or not does not certainly appear, though he mentions him just before; but if he did, his copy must differ from that which I have followed. l This city was Ailah or Elath, on the Red Sea; though some pretend it was Midian, and others Tiberias. The whole story is already given in the notes to chapter 2, p. 8. Some suppose the following five or eight verses to have been revealed at Medina. m viz., The religious persons among them, who strictly observed the Sabbath, and endeavoured to reclaim the others, till they despaired of success. But some think these words were spoken by the offenders, in answer to the admonitions of the others. n That we have done our duty in dissuading them from their wickedness.
1 Al Beidâwi. 2 Idem. 3 Sike, in not. ad Evang. Infant. p. 71.
And when they proudly refused to desist from what had been forbidden them, we said unto them, Be ye transformed into apes, driven away from the society of men. And remember when thy LORD declared that he would surely send against the Jews until the day of resurrection, some nation who should afflict them with a grievous oppression:o for thy LORD is swift in punishing, and he is also ready to forgive, and merciful: and we dispersed them among the nations in the earth. Some of them are upright persons, and some of them are otherwise. And we proved them with prosperity and with adversity, that they might return from their disobedience; and a succession of their posterity hath succeeded after them, who have inherited the book of the law, who receive the temporal goods of this world,p and say, It will surely be forgiven us: and if a temporal advantage like the former be offered them, they accept it also. Is it not the covenant of the book of the law established with them, that they should not speak of GOD aught but the truth?q Yet they diligently read that which is therein. But the enjoyment of the next life will be better for those who fear God than the wicked gains of these people: (Do ye not therefore understand?) and for those who hold fast the book of the law, and are constant at prayer: for we will by no means suffer the reward of the righteous to perish. 170 And when we shook the mountain of Sinai over them,r as though it had been a covering, and they imagined, that it was falling upon them; and we said, Receive the law which we have brought you with reverence; and remember that which is contained therein, that ye may take heed. And when thy LORD drew forth their posterity from the loins of the sons of Adam,s and took them to witness against themselves, saying, Am not I your LORD? They answered, Yea: we do bear witness. This was done lest ye should say, at the day of resurrection, Verily we were negligent as to this matter, because we were not apprised thereof: or lest ye should say, Verily our fathers were formerly guilty of idolatry, and we are their posterity who have succeeded them; wilt thou therefore destroy us for that which vain men have committed? Thus do we explain our signs, that they may return from their vanities. And relate unto the Jews the history of him unto whom we brought our signs,t and the departed from them; wherefore Satan followed him, and he became one of those who were seduced.
o See chapter 5, p. 82, note g. p By accepting of bribes for wresting judgment, and for corrupting the copies of the Pentateuch, and by extorting of usury, &c.1 q Particularly by giving out that GOD will forgive their corruption without sincere repentance and amendment. r See chapter 2, p. 8, note z. s This was done in the plain of Dahia in India, or as others imagine, in a valley near Mecca. The commentators tell us that God stroked Adam's back, and extracted from his loins his whole posterity, which should come into the world until the resurrection, one generation after another; that these men were actually assembled all together in the shape of small ants, which were endued with understanding; and that after they had, in the presence of angels, confessed their dependence on GOD, they were again caused to return into the loins of their great ancestor.2 From this fiction it appears that the doctrine of pre-existence is not unknown to the Mohammedans; there is some little conformity between it and the modern theory of generation ex animalculis in semine marium. t Some suppose the person here intended to be a Jewish rabbi, or one Ommeya Ebn Abi'lsalt, who read the scriptures, and found thereby that GOD would send a prophet about that time, and was in hopes that he might be the man; but when Mohammed declared his mission, believed not on him through envy. But according to the more general opinion, it was Balaam, the son of Beor, of the Canaanitish race, well acquainted with part at least of the scripture, having even been favoured with some revelations from GOD; who being requested by his nation to curse Moses and the children of Israel, refused it at first, saying, How can I curse those who are protected by the angels? But afterwards he was prevailed on by gifts; and he had no sooner done it, than he began to put out his tongue like a dog, and it hung down upon his breast.3
1 Al Beidâwi. 2 Idem, Jallalo'ddin. Yahya. Vide D'Herbelot, Bibl. Orient. p. 54. 3 Al Beidâwi, Jallalo'ddin, al Zamakhshari. Vide D'Herbel. Bibl. Orient. Art. Balaam.
And if we had pleased, we had surely raised him thereby unto wisdom; but he inclined unto the earth, and followed his own desire.u Wherefore his likeness as the likeness of a dog, which, if thou drive him away, putteth forth his tongue, or, if thou let him alone, putteth forth his tongue also. This is the likeness of the people, who accuse our signs of falsehood. Rehearse therefore this history unto them, that they may consider. Evil is the similitude of those people who accuse our signs of falsehood, and injure their own souls. Whomsoever GOD shall direct, he will be rightly directed; and whomsoever he shall lead astray, they shall perish. Moreover we have created for hell many of the genii and of men; they have hearts by which they understand not, and they have eyes by which they see not: and they have ears by which they hear not. These are like the brute beasts; yea they go more astray: these are the negligent. GOD hath most excellent names;x therefore call on him by the same; and withdraw from those who use his name perversely:y they shall be rewarded for that which they shall have wrought. 180 And of those whom we have created there are a people who direct others with truth, and act justly according thereto.z But those who devise lies against our signs, we will suffer them to fall gradually into ruin, by a method which they knew not:a and I will grant them to enjoy a long and prosperous life; for my stratagem is effectual. Do they not consider that there is no devil in their companion?b He is no other than a public preacher. Or do they not contemplate the kingdom of heaven and earth, and the things which GOD hath created; and consider that peradventure it may be that their end draweth nigh? And in what new declaration will they believe, after this?c He whom GOD shall cause to err, shall have no director; and he shall leave them in their impiety, wandering in confusion. They will ask thee concerning the last hour; at what time its coming is fixed? Answer, Verily the knowledge thereof is with my LORD; none shall declare the fixed time thereof, except he. The expectation thereof is grievous in heaven and on earth:d it shall come upon you no otherwise than suddenly. They will ask thee, as though thou wast well acquainted therewith. Answer, Verily the knowledge thereof is with GOD alone: but the greater part of men know it not.
u Loving the wages of unrighteousness, and running greedily after error for reward.4 x Expressing his glorious attributes. Of these the Mohammedan Arabs have no less than ninety-nine, which are reckoned up by Marracci.5 y As did Walid Ebn al Mogheira, who hearing Mohammed give GOD the title of al Rahmân, or the merciful, laughed aloud, saying he knew none of that name, except a certain man who dwelt in Yamama;1 or as the idolatrous Meccans did, who deduced the names of their idols from those of the true GOD; deriving, for example, Allât from Allah, al Uzza from al Azîz, the mighty, and Manât from al Mannân, the bountiful.2 z As it is said a little above that GOD hath created many to eternal misery, so here he is said to have created others to eternal happiness.3 a By flattering them with prosperity in this life, and permitting them to sin in an uninterrupted security, till they find themselves unexpectedly ruined.4 b viz., In Mohammed, whom they gave out to be possessed when he went up to Mount Safâ, and from thence called to the several families of each respective tribe in order, to warn them of GOD'S vengeance if they continued in their idolatry.5 c i.e., After they have rejected the Korân. For what more evident revelation can they hereafter expect?6 d Not only to men and genii, but to the angels also.
4 2 Peter ii. v.; Jude II. 5 In Alc. p. 414. 1Marrac. Vit. Moh. p. 19. 2 Al Beidâwi. Jallalo'ddin. See thePrelim. Disc. p. 14. 3 Al Beidâwi. 4 Idem. 5Idem. 6 Idem.
Say, I am able neither to procure advantage unto myself, nor to avert mischief from me, but as GOD pleaseth. If I knew the secrets of God, I should surely enjoy abundance of good, neither should evil befall me. Verily I am no other than a denouncer of threats, and a messenger of good tidings unto people who believe. It is he who hath created you from one person, and out of him produced his wife, that he might dwell with her: and when he had known her, she carried a light burden for a time, wherefore she walked easily therewith. But when it became more heavy,e she called upon GOD their LORD, saying, If thou give us a child rightly shaped, we will surely be thankful. 190 Yet when he had given them a child rightly shaped, they attributed companions unto him, for that which he had given them.f But far be that from GOD, which they associated with him! Will they associate with him false gods which create nothing but are themselves created: and can neither give them assistance, nor help themselves? And if ye invite them to the true direction, they will not follow you: it will be equal unto you, whether ye invite them, or whether ye hold your peace. Verily the false deities whom ye invoke besides GOD are servants like unto you.g Call therefore upon them, and let them give you an answer, if ye speak truth. Have they feet, to walk with? Or have they hands, to lay hold with? Or have they eyes, to see with? Or have they ears, to hear with? Say, Call upon your companions, and then lay a snare for me, and defer it not; for GOD is my protector, who sent down the book of the Koran; and he protecteth the righteous. But they whom ye invoke besides him cannot assist you, neither do they help themselves; and if ye call on them to direct you, they will not hear. Thou seest them look towards thee, but they see not. Use indulgence,h and command that which is just, and withdraw far from the ignorant.
e That is, when the child grew bigger in her womb. f For the explaining of this whole passage, the commentators tell the following story:- They say, that when Eve was big with her first child, the devil came to her and asked her whether she knew what she carried within her, and which way she should be delivered of it, suggesting that possibly it might be a beast. She, being unable to give an answer to this question, went in a fright to Adam, and acquainted him with the matter, who, not knowing what to think of it, grew sad and pensive. Whereupon the devil appeared to her again (or, as others say, to Adam), and pretended that he by his prayers would obtain of GOD that she might be safely delivered of a son in Adam's likeness, provided they would promise to name him Abda'lhareth, or the servant of al Hareth (which was the devil's name among the angels), instead of Abd'allah, or the servant of GOD, as Adam had designed. This proposal was agreed to, and accordingly, when the child was born, they gave it that name, upon which it immediately died.1 And with this Adam and Eve are here taxed, as an act of idolatry. The story looks like a rabbinical fiction, and seems to have no other foundation than Cain's being called by Moses Obed adâmah, that is, a tiller of the ground, which might be translated into Arabic by Abd'alhareth. But al Beidâwi, thinking it unlikely that a prophet (as Adam is, by the Mohammedans, supposed to have been) should be guilty of such an action, imagines the Korân in this place means Kosai, one of Mohammed's ancestors, and his wife, who begged issue of GOD, and having four sons granted them, called their names Abd Menâf, Abd Shams, Abd'al Uzza, and Abd'al Dâr, after the names of the four principal idols of the Koreish. And the following words also he supposes to relate to their idolatrous posterity. g Being subject to the absolute command of GOD. For the chief idols of the Arabs were the sun, moon, and stars.2 h Or, as the words may also be translated, Take the superabundant overplus-meaning that Mohammed should accept such voluntary alms from the people as they could spare. But the passage, if taken in this sense, was abrogated by the precept of legal alms, which was given at Medina.
1 Idem, Yahya. Vide D'Herbelot, Bibl. Orient. p. 438, et Selden. de Jure Nat. Sec. Hebr. l. 5, c. 8. 2 See the Prelim. Disc. p. 12, &c.
And if an evil suggestion from Satan be suggested unto thee, to divert thee from thy duty, have recourse unto GOD: for he heareth and knoweth. 200 Verily they who fear God, when a temptation from Satan assaileth them, remember the divine commands, and behold, they clearly see the danger of sin and the wiles of the devil. But as for the brethren of the devils, they shall continue them in error; and afterwards they shall not preserve themselves therefrom. And when thou bringest not a verse of the Koran unto them, they say, Hast thou not put it together?i Answer, I follow that only which is revealed unto me from my LORD. This book containeth evident proofs from your LORD, and is a direction and mercy unto people who believe. And when the Koran is read, attend thereto, and keep silence; that ye may obtain mercy. And meditate on thy LORD in thine own mind, with humility and fear, and without loud speaking, evening and morning; and be not one of the negligent. Moreover the angels who are with my LORD do not proudly disdain his service, but they celebrate his praise and worship him.
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ENTITLED, THE SPOILS;k REVEALED AT MEDINA.
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 Wakkâs, one of the companions, whose brother Omair was slain in this battle, having killed Saîd 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 Beidâwi, Jallalo'ddin. 3 Al Beidâwi.
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 Beidâwi 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 Sofiân, 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 Mokdâd Ebn Amru, they at length acquiesced in his opinion. Mokdâd 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 Ansârs 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 Moâdh, 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 îr and al nafîr, 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 Beidâwi. 4 Idem. Vide Abulfed, Vit. Moh. p. 56. 5 Marracc. in Alc. p. 297. 6 Al Beidâwi.
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 Beidâwi. 9 Idem.
20 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: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 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.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 Mohâjerîn, or refugees who fled from thence to Medina. k Al Beidâwi mentions an instance of such treacherous dealing in Abu Lobâba, 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 Lobâba'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 Lobâba. 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. Heshâm 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 Sofiân, 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 Beidâwi. See the Prelim. Disc. p. 39. 2 See ibid.3 Al Beidâwi. 4 See the Prelim. Disc. p. 41. 5 Seec. 4, p. 60, note x. 6 See c. 7, p. 107. 7 Al Beidâwi.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 Kainokâ, 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 Beidâwi. 3 Idem. 4 Idem. 5 Page 33 6 Al Beidâwi, 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 Sofiân, 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 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 Sorâka 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 Heshâm, 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 Sorâka, 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.