[a] 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.

[1] See chap. 3. p. 36.

[2] Al Beidawi, Jallalo’ddin.

[b] 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.

[c] The division of the spoils belongeth unto God and the apostle;] 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] .

[3] Al Beidawi.

[d] As thy Lord brought thee forth from thy house;] 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.

[e] And part of the believers were averse to thy directions;] 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, tho’ 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] .

[1] Korân, chap. 5. p. 85.

[2] See the Prelim. Disc. p. 48.

[3] Al Beidawi.

[a] They disputed with thee concerning the truth, &c.] That is, concerning their success against Abu Jahl and the Koreish; notwithstanding they had God’s promise to encourage them.

[b] As if they had been led forth to death, &c.] 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] .

[4] Idem. V. Abulfed., vit. Moh. p. 56.

[c] When God promised you one of the two parties;] 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] .

[5] Marracc. in Alc. p. 297.

[d] The party which was not furnished with arms;] viz. The caravan, which was guarded by no more than forty horse; whereas the other party was strong and well appointed.

[e] But God would make known the truth, &c.] 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] .

[6] Al Beidawi.

[f] When ye asked assistance of your Lord;] 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] .

[7] Idem. V. Abulfed., vit. Moh. p. 58.

[g] A thousand angels;] Which were afterwards reinforced with three thousand more ^[8] . Wherefore some copies instead of a thousand, read thousands in the plural.

[8] See chap. 3. p. 36, and 51.

[h] See chap. 3. p. 51.

[a] When a sleep fell on you, &c.] 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, tho’ 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] .

[1] Al Beidawi.

[b] Therefore strike off their heads, &c.] This is the punishment expressly assigned the enemies of the Mohammedan religion; tho’ the Moslems did not inflict it on the prisoners they took at Bedr, for which they are reprehended in this chapter.

[c] Unless he turneth aside to fight, or retreateth to another party, &c.] 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] .

[2] Idem.

[d] See chap. 3. p. 36. not. a.

[e] See ibid.

[f] If ye desire a decision, &c.] 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] .

[1] Idem.

[a] To hear;] 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] .

[2] Idem. See chap. 6. p. 110.

[b] God goeth between a man and his heart;] Not only knowing the innermost secrets of his heart, but over-ruling a man’s designs, and disposing him either to belief or infidelity.

[c] Sedition;] 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.

[d] In the land;] viz. At Mecca. The persons here spoken to are the Mohâjerîn, or refugees who fled from thence to Medina.

[e] Deceive not God and his apostle, &c.] 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.

[3] See Prid. Life of Mahom. p. 85. V. Abulf., vit. Moh. p. 76. and the notes to chap. 33.

[f] Your wealth and your children are a temptation unto you;] As they were to Abu Lobâba.

[g] Distinction;] 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.

[h] And call to mind when the unbelievers plotted against thee, &c.] 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] .

[1] Al Beidawi. See the Prelim. Disc. p. 50.

[a] But God laid a plot against them;] 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.

[2] See ibid.

[b] See chap. 6. p. 101.

[c] This was the speech of Al Nodar Ebn al Hareth ^[3] .

[3] Al Beidawi.

[d] When they asked pardon;] 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.

[e] Since they hindered the believers from visiting the holy temple;] Obliging them to fly from Mecca, and not permitting them so much as to approach the temple, in the expedition of al Hodeibiya ^[4] .

[4] See the Prelim. Disc. p. 52.

[f] Although they are not the guardians thereof;] 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] .

[5] See chap. 4. p. 68. not. f.

[g] Their prayer at the house of God is no other than whistling and clapping of the hands.] 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] .

[6] See chap. 7. p. 119.

[7] Al Beidawi.

[h] They who believe not, expend their wealth to obstruct the way of God;] 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] .

[8] Idem.

[a] A fifth part belongeth unto God, and to the apostle, &c.] 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] . Tho’ 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] .

[1] See the Prelim. Disc. §. VI.

[2] Al Beidawi.

[b] The day of distinction;] i.e. Of the battle of Bedr; which is so called because it distinguished the true believers from the infidels.

[c] On the hithermost side;] Which was much more inconvenient than the other, because of the deep sand and want of water.

[d] And the caravan was below you;] viz. By the sea side, making the best of their way to Mecca.

[e] Ye would certainly have declined the appointment;] Because of the great superiority of the enemy, and the disadvantages ye lay under.

[f] That God might fulfil the thing which was decreed;] 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] .

[3] Idem.

[g] With which vision Mohammed acquainted his companions for their encouragement.

[h] And would have disputed,] Whether ye should attack the enemy or fly.

[i] And when he caused them to appear few in your eyes;] 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] .

[4] Idem.

[k] And diminished your numbers in their eyes;] 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] .

[5] Pag. 36.

[6] Al Beidawi, Jallalo’ddin, Yahya.

[a] Who went out of their houses with insolence and ostentation, &c.] 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.

[1] Al Beidawi.

[b] When Satan prepared their works for them;] By inciting them to oppose the prophet.

[c] 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] .

[2] Idem, Jallalo’ddin.

[d] Their religion hath deceived these men;] In tempting them to so great a piece of folly, as to attack so large a body of men with such a handful.

[e] When the angels caused the unbelievers to die, &c.] 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] .

[3] Idem.

[4] See the Prelim. Disc. §. IV. p 76, &c.

[f] See chap. 2. p. 12. not. h.

[a] Who enter into a league with thee, and afterwards violate their league, &c.] As did the tribe of Koreidha ^[1] .

[1] See before p. 142. and chap. 33.

[b] Think not, &c.] Some copies read it in the third person, Let not the unbelievers think, &c.

[c] That the unbelievers have escaped God’s vengeance;] viz. Those who made their escape from Bedr.

[d] Thou couldst not have united their hearts;] 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.

[e] 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.

[a] See Levit. xxvi. 8. Josh. xxiii. 10.

[b] Until he hath made a great slaughter of the infidels;] Because severity ought to be used where circumstances require it, tho’ 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

[c] Unless a revelation had been previously delivered, a great punishment had been inflicted on you for the ransom which ye took ;] That is, had not the ransom been, in strictness, lawful for you to accept, by God’s having in general terms allowed you the spoil and the captives, ye had been severely punished.
Among the seventy prisoners which the Moslems took in this battle were Al Abbâs, one of Mohammed’s uncles, and Okail, the son of Abu Tâleb and brother of Ali. When they were brought before Mohammed, he asking the advice of his companions what should be done with them, Abu Becr was for releasing them on their paying ransom, saying, that they were near relations to the prophet, and God might possibly forgive them on their repentance; but Omar was for striking off their heads, as professed patrons of infidelity. Mohammed did not approve of the latter advice, but observed that Abu Becr resembled Abraham, who interceded for offenders, and that Omar was like Noah, who prayed for the utter extirpation of the wicked antediluvians; and thereupon it was agreed to accept a ransom from them and their fellow-captives. Soon after which, Omar, going into the prophet’s tent, found him and Abu Becr weeping, and, asking them the reason of their tears, Mohammed acquainted him that this verse had been revealed, condemning their ill-timed lenity towards their prisoners, and that they had narrowly escaped the divine vengeance for it, adding that, if God had not passed the matter over, they had certainly been destroyed to a man, excepting only Omar and Saad Ebn Moadh, a person of as great severity, and who was also for putting the prisoners to death ^[1] . Yet did not this crime go absolutely unpunished neither: for in the battle of Ohod the Moslems lost seventy men, equal to the number of prisoners taken at Bedr ^[2] , which was so ordered by God, as a retaliation or atonement for the same.

[1] Idem.

[2] See chap. 3. p. 52.

[d] Of what ye have acquired;] i.e. Of the ransom which ye have received of your prisoners. For it seems, on this rebuke, they had some scruple of conscience whether they might convert it to their own use or not ^[3] .

[3] Al Beidawi.

[e] If God shall know any good to be in your hearts, he will give you better than what hath been taken from you;] That is, if ye repent and believe, God will make you abundant retribution for the ransom ye have now paid. It is said that this passage was revealed on the particular account of al Abbâs, who, being obliged by Mohammed, tho’ his uncle, to ransom both himself and his two nephews, Okail and Nawfal Ebn al Hareth, complained that he should be reduced to beg alms of the Koreish as long as he lived. Whereupon Mohammed asked him what was become of the gold which he delivered to Omm al Fadl when he left Mecca, telling her that he knew not what might befal him in the expedition, and therefore, if he lost his life, she might keep it herself for the use of her and her children? Al Abbâs demanded who told him this, to which Mohammed replied that God had revealed it to him. And upon this al Abbâs immediately professed Islamism, declaring that none could know of that affair except God, because he gave her the money at midnight. Some years after, al Abbâs reflecting on this passage, confessed it to be fulfilled; for he was then not only possessed of a large substance, but had the custody of the well Zemzem, which, he said, he preferred to all the riches of Mecca ^[1] .

[1] Idem. V. D’Herbel. Bibl. Orient. Abbas

[a] To deceive thee;] By not paying the ransom agreed on.

[b] They shall be deemed the one nearest of kin to each other;] And shall consequently inherit one another’s substance, preferably to their relations by blood. And this, they say, was practised for some time, the Mohâjerin and Ansârs being judged heirs to one another, exclusive of the deceased’s other kindred, till this passage was abrogated by the following; Those who are related by blood shall be deemed the nearest of kin to each other.