from slavery, and a fine to be paid to the family of the deceased, unless they remit it as alms: and if the slain person be of a people at enmity with you, and be a true believer, the penalty shall be the freeing of a believer; but if he be of a people in confederacy with you, a fine to be paid to his family, and the freeing of a believer. And he who findeth not wherewith to do this shall fast two months consecutively as a penance enjoined from GOD; and GOD is knowing and wise. (92) But whoso killeth a believer designedly, his reward shall be hell; he shall remain therein forever; and GOD shall be angry with him, and shall curse him, and shall prepare for him a great punishment. (93) O true believers, when ye are on a march in defence of the true religion, justly discern such as ye shall happen to meet, and say not unto him who saluteth you, thou art not a true believer; seeking the accidental goods of the present life; for with GOD is much spoil. Such have ye formerly been; but GOD hath been gracious unto

When, however, the deceased believer's people are unbelievers, no fone is to be paid. The legal fine as the price of blood is one hundred camels, as follows:-Twenty males one year old, twenty females of one year, twenty of two years, twenty of three years, and twenty of four years old. If the slain person be a woman, the fine is half this sum. In the case of a slave, the price must be paid to the master. If the fine be paid in coin, then the blood price is one thousand dinars gold, or ten thousand dirhams in silver. Half this sum to be paid for a woman.

But if he be of a people in confederacy, &c. The same rule as to fine was applied to the case of a person slain, who, though not a Muslim, yet belonged to a tribe or nation with whom a treaty of peace had been formed.

(92) This verse was intended to abolish the blood feuds so prevalent among the Arabs, and no doubt it ministered to the welding together of the various factions under the banner of Islám. How many millions of Muslims have been consigned to hell by this law since the death of Muhammad the annals of Islám abundantly declare. The punishment is, say the commentators, purgatorial, and the Muslim will eventually be restored to paradise, for, according to the Qurán, no true Muslim can be for ever lost. This view of the matter is, however, contradicted by this very passage, which says the murderer “shall remain therein for ever," the same language used in speaking of the fate of infidels.

(93) Say not . . . thou art not a true believer. The desire for

you; therefore make a just discernment, for GOD is well acquainted with that which ye do.

|| (94) Those believers who sit still at home, not having R 11any hurt, and those who employ their fortunes and their persons for the religion of GOD, shall not be held equal. GOD hath prepared those who employ their fortunes and their persons in that cause to a degree of honour above those who sit at home; GOD hath indeed promised every one paradise, but God hath preferred those who fight for the faith before those who sit still, by adding unto them a great reward, (95) by degrees of honour conferred on them from him, and by granting them forgiveness and mercy; for GOD is indulgent and merciful. (96) Moreover unto those whom the angels put to death, having injured their own

plunder, which Muhammad had stirred up, had become so insatiable, that even Muslims were slain on the pretence that they were infidels, in order that they might be lawfully plundered. See Muir's Life of Mahomet, vol. iii. p. 307.

With God is much spoil. The motive here was certainly suited to Arab minds: Don't rob and murder Muslims for the sake of spoil, for God will give you the opportunity of spoiling many infidels. Muhammad did not scruple to pander to the worst passions of human nature in order to advance his political ends. Let it be remembered, however, this language does not purport to be Muhammad's, but that of the only true God! See our note in Prelim. Disc., p. 118.

(94) Not having any hurt, i.e., "not being disabled from going to war by sickness or other just impediment. It is said that when this passage was first revealed there was no such exception therein, which occasioned Ibn Umm Maqtúm, on his hearing it repeated, to object, And what though I be blind?' Whereupon Muhammad, falling into a kind of trance, which was succeeded by strong agitations, pretended he had received the divine direction to add these words to the text."-Sale, Baidhawi.

The Makkan preacher declared that force was not to be used in religion, but the Madína politician promises the highest honours to those who spend life and property in warring for the faith. The prophet has now become a soldier and a general of armies. Like Jeroboam, Muhammad, having built his altars in Bethel and Dan, no longer hesitates to make any use of the holy name and religion of Jehovah which would seem to advance his political aspirations.

(96) Whom the angels put to death. "These were certain inhabitants of Makkah, who held with the hare and ran with the hounds, for though they embraced Muhammadanism, yet they would not

souls, the angels said, Of what religion were ye? they answered, We were weak in the earth. The angels replied, Was not GOD's earth wide enough, that ye might fly therein to a place of refuge? Therefore their habitation shall be hell; and an evil journey shall it be thither: (97) except the weak among men, and women, and children, who were not able to find means, and were not directed in the way; (98) these peradventure GOD will pardon, for GOD is ready to forgive, and gracious. (99) Whosoever flieth from his country for the sake of GOD'S true religion, shall find in the earth many forced to do the same, and plenty of provisions. And whoever departeth from his house, and flieth unto GOD and his apostle, if death overtake him in the way, GOD will be obliged to reward him, for GOD is gracious and merciful.

(100) When ye march to war in the earth, it shall be

leave that city to join the Prophet, as the rest of the Muslims did, but, on the contrary, went out with the idolaters, and were therefore slain with them at the battle of Badr.”—Sale, Jaláluddín.

The angels who slew these Muslims were of the three thousand who assisted the faithful (chap. iii. 13, note), but the angels who examined them were Munkir and Nakir, "two fierce-looking_black angels with blue eyes, who visit every man in his grave and examine him with regard to his faith in God and Muhammad."—Sell's Faith of Islám, p. 145.

(97) Except the weak, &c. None were excused from the duty of flight (Hijrat) excepting those who were unable to perform it. Muslims still recognise the duty of flight from the Dár al Harb to the Dár al Islám. This duty is so imperative that even a doubt is thrown upon the case of the "weak," &c. in the next verse.

The purpose of this law is evident from the circumstances of the Prophet at the time of its enunciation. He needed the help of the faithful. All must therefore fly to Madína for refuge. When there, all must fight "in the way of God."

(99) If death overtake him. "This passage was revealed, says al Baidhawi, on account of Jundub Ibn Dhamra. This person being sick, was, in his flight, carried by his sons on a couch, and before he arrived at Madina, perceiving his end approached, he clapped his right hand on his left, and solemnly plighting his faith to God and his Apostle, died."-Sale.

God will be obliged. Rodwell's translation is better, "His reward from God is sure."

(100 and 101) The service here sanctioned was called "The Service of Danger." It was introduced during the return of Muhammad

no crime in you if ye shorten your prayers, in case ye fear the infidels may attack you; for the infidels are your open enemy. (101) But when thou, O Prophet, shalt be among them, and shalt pray with them, let a party of them arise to prayer with thee, and let them take their arms; and when they shall have worshipped, let them stand behind you, and let another party come that hath not prayed, and let them pray with thee, and let them be cautious and take their arms. The unbelievers would that ye should neglect your arms and your baggage while ye pray, that they might turn upon you at once. It shall be no crime in you, if ye be incommoded by rain or be sick, that ye lay down your arms; but take your necessary precaution: GOD hath prepared for the unbelievers an ignominious punishment. (102) And when ye shall have ended your prayer, remember GOD, standing, and sitting, and lying on your sides. But when ye are secure from danger, complete your prayers: for prayer is commanded the faithful, and appointed to be said at the stated times. (103) Be not negligent in seeking out the unbelieving people, though

and his army from Dzát al Rica, where they had captured many women. The following passage from Muir's Life of Mahomet, voľ. iii. p. 224, relating to this service, well expresses the character of the revelations of this period (A.H. 5). He says: "I quote the revelation which sanctioned this practice, less for its own interest, than to illustrate the tendency of the Coran now to become the vehicle of military commands. In the Coran, victories are announced, success promised, actions recounted, failure is explained, bravery applauded, cowardice or disobedience chided, military or political movements are directed; and all this as an immediate communication from the Deity. The following verses resemble in part what one might expect to find in the General Orders' of some Puritan leader or commander of a crusade in the Holy Land." Here he quotes the verses under comment.

We should like to know how the apologists for Muhammad would reconcile this practical use of inspiration to political ends with their dictum that he can no longer be regarded as an impostor.

(102) Standing, sitting, &c. See note on chap. iii. 192.

(103) Sale, on the authority of Baidháwi, says, "This verse was revealed on the occasion of the unwillingness of Muhammad's men to accompany him in the lesser expedition of Badr." The Tafsir-iRaufi refers it to the pursuit of Abu Sufián after the battle of Ohod. The "seeking out the unbelieving people" was not to save, but to destroy them.

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ye suffer some inconvenience; for they also shall suffer as ye suffer, and ye hope for a reward from GOD which they cannot hope for; and GOD is knowing and wise.

|| (104) We have sent down unto thee the book of the Qurán with truth, that thou mayest judge between men through that wisdom which GOD showeth thee therein; and be not an advocate for the fraudulent; (105) but ask pardon of GOD for thy wrong intention, since GOD is indulgent and merciful. (106) Dispute not for those who deceive one another, for GOD loveth not him who is a deceiver or unjust. (107) Such conceal themselves from men, but they conceal not themselves from GOD; for he is

(104) Be not an advocate for the fraudulent. "Tíma Abu Ubairak, of the sons of Dhafar, one of Muhammad's companions, stole a coat of mail from his neighbour, Kitáda Ibn al Numán, in a bag of meal, and hid it at a Jew's, named Zaid Ibn al Samín. Tíma being suspected, the coat of mail was demanded of him, but he denying he knew anything of it, they followed the track of the meal, which had run through a hole in the bag, to the Jew's house, and there seized it, accusing him of the theft; but he producing witnesses of his own religion that he had it of Tíma, the sons of Dhafar came to Muhammad, and desired him to defend his companion's reputation and condemn the Jew; which he having some thoughts of doing, this passage was revealed, reprehending him for his rash intention, and commanding him to judge, not according to his own prejudice and opinion, but according to the merit of the case."-Sale, Baidhawi, Jalaluddin, Yahya.

(105) Ask pardon, i.e., for the purpose, entertained for a while, of acquitting the Muslim and of unjustly condemning the Jew. This passage affords an unanswerable argument against those modern Muslims who claim that Muhammad was sinless.

(106) Who deceive one another. The friends of Tíma, who were importunate in their demands for favour to the Muslims.

A deceiver or unjust. "Al Baidhawi, as an instance of the divine justice, adds, that Tíma, after the fact above mentioned, fled to Makkah and returned to idolatry; and there, undermining the wall of a house in order to commit a robbery, the wall fell in upon him and crushed him to death."-Sale.

Many other stories of a like nature have been related by the commentators. See Tafsir-i-Raufi under ver. 14.

(107) A saying which pleaseth him not, i.e., "When they secretly contrive means, by false evidence or otherwise, to lay their crime on innocent persons."-Sale.

This verse and 108-114 refer to the case of Tíma and his associates. The whole passage shows how much superior the morality of