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1 See before, p. 32. 2 Abulfeda, in Vita Moham. p. 64, &c. El
Macin. l. x. Prideaux's Life of Mahomet, p. 80.
3 Al Beidâwi.

who give alms in prosperity and adversity; who bridle their anger, and
forgive men; for GOD loveth the beneficent.q
And who, after they have committed a crime, or dealt unjustly with their
own souls, remember GOD, and ask pardon for their sins, (for who forgiveth
sins except GOD?) and persevere not in what they have done knowingly;
130 their reward shall be pardon from their LORD, and gardens wherein rivers
flow, they shall remain therein forever: and how excellent is the reward of
those who labor!
There have already been before you examples of punishment of infidels,
therefore go through the earth, and behold what hath been the end of those who
accuse God's apostles of imposture.
This book is a declaration unto men, and a direction and an admonition to
the pious.
And be not dismayed, neither be ye grieved; for ye shall be superior to
the unbelievers if ye believe.
If a wound hath happened unto you in war,r a like wound hath already
happened unto the unbelieving people:s and we cause these days of different
success interchangeably to succeed each other among men; that GOD may know
those who believe, and may have martyrs from among you: (GOD loveth not the
workers of iniquity;)
and that GOD might prove those who believe, and destroy the infidels.
Did ye imagine that ye should enter paradise, when as yet GOD knew not
those among you who fought strenuously in his cause; nor knew those who
persevered with patience?
Moreover ye did sometimes wish for death before that ye met it;t but ye
have now seen it, and ye looked on, but retreated from it.
Mohammed is no more than an apostle; the other apostles have already
deceased before him: if he die, therefore, or be slain, will ye turn back on
your heels?u but he who turneth back on his heels will not hurt God at all;
and GOD will surely reward the thankful.

q It is related of Hasan the son of Ali, that a slave having once
thrown a dish on him boiling hot, as he sat at table, and fearing his master's
resentment, fell immediately on his knees, and repeated these words, Paradise
is for those who bridle their anger: Hasan answered, I am not angry. The
slave proceeded, and for those who forgive men. I forgive you, said Hasan.
The slave, however, finished the verse, adding, for God loveth the beneficent.
Since it is so replied Hasan, I give you your liberty, and four hundred pieces
of silver.5 A noble instance of moderation and generosity.
r That is, by your being worsted at Ohod.
s When they were defeated at Bedr. It is observable that the number of
Mohammedans slain at Ohod, was equal to that of the idolaters slain at Bedr;
which was so ordered by GOD for a reason to be given elsewhere.1
t Several of Mohammed's followers who were not present at Bedr, wished
for an opportunity of obtaining, in another action, the like honour as those
had gained who fell martyrs in that battle; yet were discouraged on seeing the
superior numbers of the idolaters in the expedition of Ohod. On which
occasion this passage was revealed.2
u These words were revealed when it was reported in the battle of Ohod
that Mohammed was slain; whereupon the idolaters cried out to his followers,
Since your prophet is slain, return to your ancient religion, and to your
friends; if Mohammed had been a prophet he had not been slain. It is related
that a Moslem named Ans Ebn al Nadar, uncle to Malec Ebn Ans, hearing these
words, said aloud to his companions, My friends, though Mohammed be slain,
certainly Mohammed's Lord liveth and dieth not; therefore value not your lives
since the prophet is dead, but fight for the cause for which he fought: then
he cried out, O God, I am excused before thee, and acquitted in thy sight of
what they say; and drawing his sword, fought valiantly till he was killed.3

4 Idem. Abulfeda, ubi supra. 5 Vide D'Herbelot, Bibl.
Orient. Art. Hassan. 1 In not. ad cap. 8.
2 Al Beidâwi 3 Idem.

No soul can die unless by the permission of GOD, according to what is
written in the book containing the determination of things.x And whoso
chooseth the reward of this world, we will give him thereof: but whoso
chooseth the reward of the world to come, we will give him thereof: and we
will surely reward the thankful.
140 How many prophets have encountered those who had many myriads of troops:
and yet they desponded not in their mind for what had befallen them in
fighting for the religion of GOD; and were not weakened, neither behaved
themselves in an abject manner? GOD loveth those who persevere patiently.
And their speech was no other than what they said, Our LORD forgive us
our offences, and our transgressions in our business; and confirm our feet,
and help us against the unbelieving people. And GOD gave them the reward of
this world, and a glorious reward in the life to come; for GOD loveth the
well-doers.
O ye who believe, if you obey the infidels, they will cause you to turn
back on your heels, and ye will be turned back and perish:y
but GOD is your LORD; and he is the best helper.
We will surely cast a dread into the hearts of the unbelievers,z because
they have associated with GOD that concerning which he sent them down no
power: their dwelling shall be the fire of hell; and the receptacle of the
wicked shall be miserable.
GOD had already made good unto you his promise, when ye destroyed them by
his permission,a until ye became faint-hearted, and disputed concerning the
command of the apostle, and were rebellious;b after God had shown you what ye
desired.
Some of you chose this present world, and others of you chose the world
to come.c Then he turned you to flight from before them, that he might make
trial of you: (but he hath now pardoned you: for GOD is endued with
beneficence towards the faithful;)
when ye went up as ye fled, and looked not back on any: while the apostle
called you, in the uttermost part of you.d Therefore God rewarded you with
affliction on affliction, that ye be not grieved hereafter for the spoils
which ye fail of, nor for that which befalleth you,e for GOD is well
acquainted with whatever ye do.

x Mohammed, the more effectually to still the murmurs of his party on
their defeat, represents to them that the time of every man's death is decreed
and predetermined by God, and that those who fell in the battle could not have
avoided their fate had they stayed at home; whereas they had now obtained the
glorious advantage of dying martyrs for the faith. Of the Mohammedan doctrine
of absolute predestination I have spoken in another place.4
y This passage was also occasioned by the endeavours of the Koreish to
seduce the Mohammedans to their old idolatry, as they fled in the battle of
Ohod.
z To this Mohammed attributed the sudden retreat of Abu Sofiân and his
troops, without making any farther advantage of their success; only giving
Mohammed a challenge to meet them next year at Bedr, which he accepted.
Others say that as they were on their march home, they repented they had not
utterly extirpated the Mohammedans, and began to think of going back to Medina
for that purpose, but were prevented by a sudden consternation or panic fear,
which fell on them from GOD.5
a i.e., In the beginning of the battle, when the Moslems had the
advantage, putting the idolaters to flight, and killing several of them.
b That is, till the bowmen, who were placed behind to prevent their
being surrounded, seeing the enemy fly, quitted their post, contrary to
Mohammed's express orders, and dispersed themselves to seize the plunder;
whereupon Khâled Ebn al Walîd perceiving their disorder, fell on their rear
with the horse which he commanded, and turned the fortune of the day. It is
related that though Abda'llah Ebn Johair, their captain, did all he could to
make them keep their ranks, he had not ten that stayed with him out of the
whole fifty.6
c The former were they who, tempted by the spoil, quitted their post;
and the latter they who stood firm by their leader.
d Crying aloud, Come hither to me, O servants of GOD! I am the apostle
of GOD; he who returneth back, shall enter paradise. But notwithstanding all
his endeavours to rally his men, he could not get above thirty of them about
him.
e i.e., GOD punished your avarice and disobedience by suffering you to
be beaten by your enemies, and to be discouraged by the report of your
prophet's death; that ye might be inured to patience under adverse fortune,
and not repine at any loss or disappointment for the future

4 Prelim. Disc. Sect IV. 5 Al Beidâwi. 6 Idem.
Vide Abulfeda, Vit. Moh. p. 65, 66, and note, ibid.

Then he sent down upon you after affliction security; a soft sleep which
fell on some part of you; but other part were troubled by their own souls;f
falsely thinking of GOD, a foolish imagination saying, Will anything of the
matter happen unto us?g Say, Verily, the matter belongeth wholly unto GOD.
They concealed in their minds what they declared not unto thee; saying,h If
anything of the matter had happened unto us,i we had not been slain here.
Answer, If ye had been in your houses, verily they would have gone forth to
fight, whose slaughter was decreed, to the places where they died, and this
came to pass that GOD might try what was in your breasts, and might discern
what was in your hearts; for GOD knoweth the innermost parts of the breasts of
men.
Verily they among you who turned their backs on the day whereon the two
armies met each other at Ohod, Satan caused them to slip for some crime which
they had committed:k but now hath GOD forgiven them; for GOD is gracious and
merciful.
150 O true believers, be not as they who believed not, and said of their
brethren when they had journeyed in the land or had been at war, If they had
been with us, those had not died, nor had these been slain: whereas what
befell them was so ordained that GOD might take it matter of sighing in their
hearts. GOD giveth life, and causeth to die: and GOD seeth that which ye do.
Moreover if ye be slain, or die in defence of the religion of GOD, verily
pardon from GOD, and mercy, is better than what they heap together of worldly
riches.
And if ye die, or be slain, verily unto GOD shall ye be gathered.
And as to the mercy granted unto the disobedient from GOD, thou O
Mohammed, hast been mild towards them; but if thou hadst been severe, and
hard-hearted, they had surely separated themselves from about thee. Therefore
forgive them, and ask pardon for them: and consult them in the affair of war;
and after thou hast deliberated, trust in GOD; for GOD loveth those who trust
in him.
If GOD help you, none shall conquer you; but if he desert you, who is it
that will help you after him? Therefore in GOD let the faithful trust.
It is not the part of a prophet to defraud,l for he who defraudeth shall
bring with him what he hath defrauded any one of, on the day of the
resurrection.m Then shall every soul be paid what he hath gained; and they
shall not be treated unjustly.

f After the action, those who had stood firm in the battle were
refreshed as they lay in the field by falling into an agreeable sleep, so that
the swords fell out of their hands; but those who had behaved themselves ill
were troubled in their minds, imagining they were now given over to
destruction.1
g That is, is there any appearance of success, or of the divine favour
and assistance which we have been promised?2
h i.e., To themselves, or to one another in private.
i If GOD had assisted us according to his promise; or, as others
interpret the words, if we had taken the advice of Abda'llah Ebn Obba Solûl,
and had kept within the town of Medina, our companions had not lost their
lives.3
k viz., For their covetousness in quitting their post to seize the
plunder.
l This passage was revealed, as some say, on the division of the spoil
at Bedr; when some of the soldiers suspected Mohammed of having privately
taken a scarlet carpet made all of silk and very rich, which was missing.4
Others suppose the archers, who occasioned the loss of the battle of Ohod,
left their station because they imagined Mohammed would not give them their
share of the plunder; because, as it is related, he once sent out a party as
an advanced guard, and in the meantime attacking the enemy, took some spoils
which he divided among those who were with him in the action, and gave nothing
to the party that was absent on duty.5
m According to a tradition of Mohammed, whoever cheateth another will
on the day of judgment carry his fraudulent purchase publicly on his neck.

1 Al Beidâwi, Jallalo'ddin. 2 Idem. 3 Idem.
4 Al Beidâwi, Jallalo'ddin.
5 Al Beidâwi.

Shall he therefore who followeth that which is well-pleasing unto GOD be
as he who bringeth on himself wrath from GOD, and whose receptacle is hell? an
evil journey shall it be thither.
There shall be degrees of rewards and punishments with GOD, for GOD seeth
what they do.
Now hath GOD been gracious unto the believers when he raised up among
them an apostle of their own nation,n who should recite his signs unto them,
and purify them, and teach them the book of the Koran and wisdom:o whereas
they were before in manifest error.
After a misfortune had befallen you at Ohod, (ye had already obtained two
equal advantages)p do ye say, Whence cometh this? Answer, This is from
yourselves:q for GOD is almighty.
160 And what happened unto you, on the day whereon the two armies met, was
certainly by the permission of GOD; and that he might know the ungodly. It
was said unto them, Come, fight for the religion of GOD, or drive back the
enemy: they answered, if we had known ye went out to fight, we had certainly
followed you.r They were on that day nearer unto unbelief, than they were to
faith;
they spake with their mouths, what was not in their hearts: but GOD
perfectly knew what they concealed;
who said of their brethren, while themselves stayed at home, if they had
obeyed us, they had not been slain. Say, Then keep back death from
yourselves, if ye say truth.
Thou shalt in nowise reckon those who have been slain at Ohod, in the
cause of GOD, dead; nay, they are sustained alive with their LORD,s
rejoicing for what GOD of his favor hath granted them; and being glad for
those who, coming after them, have not as yet overtaken them;t because there
shall no fear come on them, neither shall they be grieved.
They are filled with joy for the favor which they have received from GOD
and his bounty; and for that GOD suffereth not the reward of the faithful to
perish.
They who hearkened unto GOD and his apostle, after a wound had befallen
them at Ohod,u such of them as do good works, and fear God, shall have a great
reward;

n Some copies, instead of min anfosihim, i.e., of themselves, read min
anfasihim, i.e., of the noblest among them; for such was the tribe of Koreish,
of which Mohammed was descended.1
o i.e., The Sonna.2
p viz., In the battle of Bedr, where ye slew seventy of the enemy,
equalling the number of those who lost their lives at Ohod, and also took as
many prisoners.3
q It was the consequence of your disobeying the orders of the prophet,
and abandoning your post for the sake of plunder.
r That is, if we had conceived the least hope of success when ye
marched out of Medina to encounter the infidels, and had not known that ye
went rather to certain destruction than to battle, we had gone with you. But
this Mohammed here tells them was only a feigned excuse; the true reason of
their staying behind being their want of faith and firmness in their
religion.4
s See before, p. 17.
t i.e., Rejoicing also for their sakes, who are destined to suffer
martyrdom, but have not as yet attained it.5
u The commentators differ a little as to the occassion of this passage.
When news was brought to Mohammed, after the battle of Ohod, that the enemy,
repenting of their retreat, were returning towards Medina, he called about him
those who had stood by him in the battle, and marched out to meet the enemy as
far as Homarâ al Asad, about eight miles from that town, notwithstanding
several of his men were so ill of their wounds that they were forced to be
carried; but a panic fear having seized the army of the Koreish, they changed
their resolution and continued their march home; of which Mohammed having
received intelligence, he also went back to Medina: and, according to some
commentators, the Korân here approves the faith and courage of those who
attended the prophet on this occasion. Others say the persons intended in
this passage were those who went with Mohammed the next year, to meet Abu
Sofiân and the Koreish, according to their challenge, at Bedr,1 where they
waited some time for the enemy, and then returned home; for the Koreish,
though they set out from Mecca, yet never came so far as the place of
appointment, their hearts failing them on their march; which Mohammed
attributed to their being struck with a terror from GOD.2 This expedition the
Arabian histories call the second, or lesser expedition of Bedr.

1 Idem. 2 Idem. 3 See before, p. 32. 4 Al
Beidâwi. 5 Vide Rev. vi. II.
1 See before, p. 47, note 2. 2 Al Beidâwi.

unto whom certain men said, Verily the men of Mecca have already gathered
forces against you, be ye therefore afraid of them:x but this increased their
faith, and they said, GOD is our support, and the most excellent patron.
Wherefore they returned with favor from GOD, and advantage:y no evil
befell them: and they followed what was well pleasing unto GOD: for GOD is
endowed with great liberality.
Verily that devilz would cause you to fear his friends: but be ye not
afraid of them: but fear me, if ye be true believers.
170 They shall not grieve thee, who emulously hasten unto infidelity; for
they shall never hurt GOD at all. GOD will not give them a part in the next
life, and they shall suffer a great punishment.
Surely those who purchase infidelity with faith shall by no means hurt
GOD at all, but they shall suffer a grievous punishment.
And let not the unbelievers think, because we grant them lives long and
prosperous, that it is better for their souls: we grant them long and
prosperous lives only that their iniquity may be increased; and they shall
suffer an ignominious punishment.
GOD is not disposed to leave the faithful in the condition which ye are
now in,a until he sever the wicked from the good;
nor is GOD disposed to make you acquainted with what is a hidden secret,
but GOD chooseth such of his apostles as he pleaseth, to reveal his mind
unto:b believe therefore in GOD, and his apostles; and if ye believe, and fear
God, ye shall receive a great reward.
And let not those who are covetous of what GOD of his bounty hath granted
them imagine that their avarice is better for them: nay, rather it is worse
for them.
That which they have covetously reserved shall be bound as a collar about
their neck,c on the day of the resurrection: unto GOD belongeth the
inheritance of heaven and earth; and GOD is well acquainted with what ye do.

x The persons who thus endeavoured to discourage the Mohammedans were,
according to one tradition, some of the tribe of Abd Kais, who, going to
Medina, were bribed by Abu Sofiân with a camel's load of dried raisins; and,
according to another tradition, it was Noaim Ebn Masúd al Ashjaï who was also
bribed with a she-camel ten months gone with young (a valuable present in
Arabia). This Noaim, they say, finding Mohammed and his men preparing for the
expedition, told them that Abu Sofiân, to spare them the pains of coming so
far as Bedr, would seek them in their own houses, and that none of them could
possibly escape otherwise than by timely flight. Upon which Mohammed, seeing
his followers a little dispirited, swore that he would go himself though not
one of them went with him. And accordingly he set out with seventy horsemen,
every one of them crying out, Hashna Allah, i.e., GOD is our support.3
y While they stayed at Bedr expecting the enemy, they opened a kind of
fair there, and traded to very considerable profit.4
z Meaning either Noaim, or Abu Sofiân himself.
a That is, he will not suffer the good and sincere among you to
continue indiscriminately mixed with the wicked and hypocritical.
b This passage was revealed on the rebellious and disobedient
Mohammedans telling Mohammed that if he was a true prophet he could easily
distinguish those who sincerely believed from the dissemblers.1
c Mohammed is said to have declared, that whoever pays not his legal
contribution of alms duly shall have a serpent twisted about his neck at the
resurrection.2

3 Idem, Jallalo'ddin. 4 Al Beidâwi. 1 Idem.
2 Idem, Jallalo'ddin.

GOD hath already heard the saying of those who said, Verily GOD is poor,
and we are rich:d we will surely write down what they have said, and the
slaughter which they have made of the prophets without a cause; and we will
say unto them, Taste ye the pain of burning.
This shall they suffer for the evil which their hands have sent before
them, and because GOD is not unjust towards mankind;
who also say, Surely GOD hath commanded us, that we should not give
credit to any apostle, until one should come unto us with a sacrifice, which
should be consumed by fire.e
180 Say, Apostles have already come unto you before me,f with plain proofs,
and with the miracle which ye mention: why therefore have ye slain them, if ye
speak truth?
If they accuse thee of imposture, the apostles before thee have also been
accounted impostors, who brought evident demonstrations, and the scriptures,
and the book which enlighteneth the understanding.
Every soul shall taste of death, and ye shall have your reward on the day
of resurrection; and he who shall be far removed from hell fire, and shall be
admitted into paradise, shall be happy: but the present life is only a
deceitful provision.
Ye shall surely be proved in your possessions, and in your persons; and
ye shall bear from those unto whom the scripture was delivered before you, and
from the idolaters, much hurt: but if ye be patient and fear God, this is a
matter that is absolutely determined.
And when GOD accepted the covenant of those to whom the book of the law
was given, saying, Ye shall surely publish it unto mankind, ye shall not hide
it: yet they threw it behind their backs, and sold it for a small price: but
woful is the price for which they have sold it.g
Think not that they who rejoice at what they have done, and expect to be
praised for what they have not done;h think not, O prophet, that they shall
escape from punishment, for they shall suffer a painful punishment;

d It is related that Mohammed, writing to the Jews of the tribe of
Kainokâ to invite them to Islâm, and exhorting them, among other things, in
the words of the Korân,3 to lend unto GOD on good usury, Phineas Ebn Azûra, on
hearing that expression, said, Surely GOD is poor, since they ask to borrow
for him. Whereupon Abu Becr, who was the bearer of that letter, struck him on
the face, and told him that if it had not been for the truce between them, he
would have struck off his head; and on Phineas's complaining to Mohammed of
Abu Becr's ill usage, this passage was revealed.4
e The Jews, say the commentators, insisted that it was a peculiar proof
of the mission of all the prophets sent to them, that they could, by their
prayers, bring down fire from heaven to consume the sacrifice, and therefore
they expected Mohammed should do the like. And some Mohammedan doctors agree
that GOD appointed this miracle as the test of all their prophets, except only
Jesus and Mohammed;5 though others say any other miracle was a proof full as
sufficient as the bringing down fire from heaven.6
The Arabian Jews seem to have drawn a general consequence from some
particular instances of this miracle in the Old Testament.7 And the Jews at
this day say, that first the fire which fell from heaven on the altar of the
tabernacle,8 after the consecration of Aaron and his sons, and afterwards that
which descended on the altar of Solomon's temple, at the dedication of that
structure,9 was fed and constantly maintained there by the priests, both day
and night, without being suffered once to go out, till it was extinguished, as
some think, in the reign of Manasses,10 but, according to the more received
opinion, when the temple was destroyed by the Chaldeans. Several Christians11
have given credit to this assertion of the Jews, with what reason I shall not
here inquire; and the Jews, in consequence of this notion, might probably
expect that a prophet who came to restore GOD'S true religion, should rekindle
for them this heavenly fire, which they have not been favoured with since the
Babylonish captivity.
f Among these the commentators reckon Zacharias and John the Baptist.
g i.e., Dearly shall they pay hereafter for taking bribes to stifle the
truth. Whoever concealeth the knowledge which GOD has given him, says
Mohammed, GOD shall put on him a bridle of fire on the day of resurrection.
h i.e., Who think they have done a commendable deed in concealing and
dissembling the testimonies in the Pentateuch concerning Mohammed, and in
disobeying GOD'S commands to the contrary. It is said that, Mohammed once
asking some Jews concerning a passage in their law, they gave him an answer
very different from the truth, and were mightily pleased that they had, as
they thought, deceived him. Others, however, think this passage relates to
some pretended Mohammedans who rejoiced in their hypocrisy, and expected to be
commended for their wickedness.12