the wicked were averse thereto. (9) When ye asked assistance of your LORD, and he answered you, Verily I will assist you with a thousand angels, following one another in order. (10) And this GOD designed only as good tidings for you, and that your hearts might thereby rest secure for victory is from GOD alone; and GOD is mighty and wise.

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(11) When a sleep fell on you as a security from him, R 6 and he sent down upon you water from heaven, that he

(9) Assistance from your Lord. "When Muhammad'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 be no more worshipped on earth.' And he continued to repeat these words till his cloak fell from off his back."-Sule, and the Tafsir-i-Raufi.

A thousand angels. See notes on chap. iii. 13, and 123-125. In chap. iii. 127, the number of angels is given at 3000. The commentators reconcile the discrepancy by saying that at first 1000 angels appeared, "which," says Sale, were afterwards reinforced with 3000 more. Wherefore some copies, instead of a thousand, read thousands, in the plural.”

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(10) See notes on chap. iii. 126.

(11) Water from heaven. The following is Baidhawi's comment as given by Sale:

"The spot where Muhammad'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 inconveniency 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."

Muir, however, assures us, on the authority of the K. Wáqkídi, that the Muslims had secured "the sole command of the water" previous to the fall of rain and the night's comfortable rest. Most likely the rain was interpreted by the ever-sagacious Prophet as a sign of victory granted from heaven, inasmuch as three blessings had resulted therefrom already—(1) sound sleep, (2) water for ceremonial purification instead of sand, and (3) the sand was made solid, and so their "feet were established.”

might thereby purify you, and take from you the abomination of Satan, and that he might confirm your hearts, and establish your feet thereby. (12) 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. (13) 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. (14) This shall be your punishment; taste it therefore: and the infidels shall also suffer the torment of hell-fire. (15) O true believers, when ye meet the unbelievers marching in great numbers against you, turn not your backs unto them: (16) 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,

(12) Thy Lord spake. According to Rodwell, the address to the angels ends at "unbelievers," making the following words, "therefore strike," &c., an exhortation to the Muslims. The Tafsir-i-Raufi and Abdul Qadir understand these words also to have been addressed to the angels. "The angels did not know," says the Tafsir-i-Raufi, "where to strike a fatal blow;" hence the words, "strike off their heads"-literally smite their necks-and the allusion to the ends of their fingers is understood to include all the members of the body.

Sale understands the exhortation to be addressed to the Muslims. He says "This is the punishment expressly assigned the enemies of the Muhammadan religion, though the Muslims did not inflict it on the prisoners they took at Badr, for which they are reprehended in this chapter." The spirit of the passage is certainly very different from that of chap. ii. 256.

(13) God will be severe. The punishment will be severe if taken prisoner in the world, and afterwards in the final destruction of the soul.--Tafsir-i-Raufi.

(14, 15) The revelation is here plainly made Muhammad's vehicle for a military harangue. Was Muhammad sincere in uttering such exhortations as the very words of God? Muslims claim complete inspiration for them, and accept Muhammad's claim to have been simply the mouthpiece of Divinity. Are the apologists for Islám ready to do the same? If not, the only fair inference they can draw is that he was an impostor. Self-deception cannot be pleaded here. There is every sign of intelligent, deliberate policy. He desires to incite his followers to bold, desperate warfare. They have come to believe him to be inspired, and he never scruples to impose on their credulity for the accomplishment of his ambitious purposes.

shall draw on himself the indignation of GOD, and his abode shall be in hell; an ill journey shall it be thither! (17) And ye slew not those who were slain at Badr yourselves, but GOD slew them. Neither didst thou, O Muhammad, cast the gravel into their eyes, when thou didst seem to cast it; but GOD cast it, that he might prove the true believers by a gracious trial from himself, for GOD heareth and knoweth. (18) This was done that GOD might also weaken the crafty devices of the unbelievers. (19) If ye desire a decision of the matter between us, now hath a decision come unto you 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.

|| (20) O true believers, obey GOD and his Apostle, and R turn not back from him, since ye hear the admonitions of

(17) God slew them. See note on chap. iii. 13.

God heareth. The commentators say the angelic help at Badr was vouchsafed in answer to Muhammad's prayer. (19) Now hath a decision come. The word translated decision (al fatah) means also victory. The Quraish had prayed for victory. Taking hold of the curtains of the Kaabah, they said, "O God, grant the victory to the superior army, the party that is most rightly directed, and the most honourable." Muhammad derisively plays on the word rendered victory in their prayer, and says, "Now hath a decision come unto you," &c. See Bardhawi in Sale's note here.

(20) God and his Apostle. This joining of God and his Apostle, so prevalent in this chapter, savours strongly of blasphemy. True, the union intended is not organic or vital, but official, Muhammad being, as he here pretends, the deputy of God. Nevertheless, the union is of such a character, that in the succeeding clause, in the exhortation "turn not back from him," the pronoun may apply to either God or Muhammad, and, to bring all the circumstances of the dispute about spoils into consideration, I think it must be applied to the latter. The assumption of Muslims that God is the speaker does not seem to me to apply here, for, in the first place, the sin of identifying God with a sinful man (shirk) would in that case be removed from the Apostle only to be fastened on God; and, secondly, if God were the speaker, why invariably speak of himself in the third person? and finally, the reason given for obedience is "since ye hear," i.e., since ye are obedient unto God, being Muslims or submitters of yourselves to God. Surely such an exhortation predicates the Apostle as the exhorter. The commentators say that the expression signifies that

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the Qurán. (21) And be not as those who say, We hear, when they do not hear. (22) Verily the worst sort of beasts in the sight of GOD are the deaf and the dumb, who understand not. (23) If God had known any good in them, he would certainly have caused them to hear: and if he had caused them to hear, they would surely have turned back and have retired afar off. (24) 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, and that before him ye shall be assembled. (25) Beware of sedition; it will not affect those

obedience to the Prophet is obedience to God, and vice versa. Certainly this is what Muhammad intended when he thus associated his name with that of God.

(22) Abdul Qadir says this verse means that men who hearken not to God are worse than beasts.

(23) Caused them to hear. "That is, to hearken to the remonstrances of the Qurán. Some say that the infidels demanded of Muhammad that he should raise Kusai, 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."-Sale.

(24) That which giveth life, i.e., "The knowledge of religion or orthodox doctrine, or crusade, or the declaration of faith in God and his Prophet, or the Qurán-all of which have life-giving power to Muslims."-Tafsir-i-Raufi.

God goeth between, &c. "Not only knowing the innermost secrets of his heart, but overruling a man's design, and disposing him either to belief or infidelity."-Sale.

(25) 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."-Sale.

The Tafsir-i-Raufi says by the word fitna is intended the heresy and apostasy of the last times, when Muslims will be indifferent to the commands and prohibitions of their religion, indolent in the crusade for the faith, &c.

Others think the allusion is to the conduct of Abu Lubába at the siege of the Bani Quraidha referred to in note on ver. 27 (see Muir's Life of Mahomet, vol. iii. p. 272, note), which, however, is improbable. The most probable allusion. to my mind, is the conduct of those who disputed about the spoils of Badr.

It will not affect, &c., i.e., the result of divisions and internal dissensions must lead to common ruin. Muhammad well understood the importance of unity among the faithful. The success of Islám depended on it. Hence he strains every nerve to bring all classes together by a common submission to himself.

who are ungodly among you particularly, but all of you in general; and know that GOD is severe in punishing. (26) And remember when ye were few and reputed weak in the land, 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. (27) O true believers, deceive not GOD and his apostle; neither violate your faith against your own knowledge. (28) And know that your wealth and your children are a temptation unto you; and that with GOD is a great reward.

|| (29) O true believers, if ye fear GOD, he will grant you a distinction, and will expiate your sins from you, and will forgive you; for GOD is endued with great liberality. (30) And call to mind when the unbelievers

(26) This verse is addressed to the Muhájjarín, or those who fled with Muhammad from Makkah to Madina.

(27) Deceive not God. "Al Baidhawi mentions an instance of such treacherous dealing in Abu Lubába, who was sent by Muhammad to the tribe of the Quraidha, 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, to persuade them to surrender at the discretion of Saad Ibn Muádh, prince of the tribe of Aus, their confederates, which proposal they had refused. But Abu Lubába's family and effects being in the hands of those of Quraidha, 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 Muhammad forgave him."-Sale.

(28) Abdul Qadir says the allusion here is to the children of the refugees, still in Makkah, and to the wealth acquired by warring against the unbelievers. The former tempted them to lukewarmness in the struggle with the Makkans, and the latter tempted them to concealment and falsehood in reporting the spoil taken by them.

(29) A 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."-Sale.

Will expiate your sins. See note on chap. iii. 194.

(30) "When the Makkans heard of the league entered into by Muhammad with those of Madína, being apprehensive of the consequence, they held a council, whereat they say the devil assisted in

VOL. II.

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