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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 See
c. 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.

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

As to those who enter into a league with thee, and afterwards violate
their league at every convenient opportunity,q and fear not God;
if thou take them in war, disperse, by making them an example, those who
shall come after them, that they may be warned;
60 or if thou apprehend treachery from any people, throw back their league
unto them with like treatment; for GOD loveth not the treacherous.
And think notr that the unbelievers have escaped God's vengeance,s for
they shall not weaken the power of God.
Therefore prepare against them what force ye are able, and troops of
horse, whereby ye may strike a terror into the enemy of GOD, and your enemy,
and into other infidels besides them, whom ye know not, but GOD knoweth them.
And whatsoever ye shall expend in the defence of the religion of GOD, it shall
be repaid unto you, and ye shall not be treated unjustly.
And if they incline unto peace, do thou also incline thereto; and put thy
confidence in GOD, for it is he who heareth and knoweth.
But if they seek to deceive thee, verily GOD will be thy support. It is
he who hath strengthened thee with his help, and with that of the faithful;
and hath united their hearts. If thou hadst expended whatever riches are in
the earth, thou couldst not have united their hearts,t but GOD united them;
for he is mighty and wise.
O prophet, GOD is thy support, and such of the true believers who
followeth thee.u
O prophet stir up the faithful to war: if twenty of you persevere with
constancy, they shall overcome two hundred, and if there be one hundred of
you, they shall overcome a thousand of those who believe not; because they are
a people which do not understand.
Now hath GOD eased you, for he knew that ye were weak. If there be an
hundred of you who persevere with constancy, they shall overcome two hundred;
and if there be a thousand of you, they shall overcome two thousand,x by the
permission of GOD; for GOD is with those who persevere.
It hath not been granted unto any prophet, that he should possess
captives, until he hath made a great slaughter of the infidels in the earth.y
Ye seek the accidental goods of this world, but GOD regardeth the life to
come; and GOD is mighty and wise.

q As did the tribe of Koreidha.1
r Some copies read it in the third person, Let not the unbelievers
think, &c.
s viz., Those who made their escape from Bedr.
t Because of the inveterate enmity which reigned among many of the Arab
tribes; and therefore this reconciliation is reckoned by the commentators as
no inconsiderable miracle, and a strong proof of their prophet's mission.
u This passage, as some say, was revealed in a plain called al Beidâ,
between Mecca and Medina, during the expedition of Bedr; and, as others, in
the sixth year of the prophet's mission, on the occasion of Omar's embracing
Mohammedism.
x See Levit. xxvi. 8; Josh xxiii. 10.
y Because severity ought to be used where circumstances require it,
though clemency be more preferable where it may be exercised with safety.
While the Mohammedans, therefore, were weak, and their religion in its
infancy, GOD'S pleasure was that the opposers of it should be cut off, as is
particularly directed in this chapter. For which reason, they are here
upbraided with their preferring the lucre of the ransom to their duty