taken from you; and he will forgive you, for God is gracious and merciful. But if they seek to deceive thee," verily they have deceived GOD; wherefore he hath given thee power over them: and GOD is knowing and wise. Moreover, they who have believed, and have fled their country, and employed their substance and their persons in fighting for the religion of God, and they who have given the prophet a refuge among them, and have assisted him, these shall be deemed the one nearest of kin to the other.* y But they who have believed, but have not fled their country, shall have no right of kindred at all with you, until they also fly. Yet if they ask assistance of you on account of religion, it belongeth unto you to give them assistance; except against a people between whom and yourselves there shall be a league subsisting and GoD seeth that which ye do. And as to the infidels let them be deemed of kin the one to the other. Unless ye do this, there will be a sedition in the earth, and grievous corruption. But as for them who have believed, and left their country, and have fought for God's true religion, and who have allowed the prophet a retreat among them, and have assisted him, these are really believers; they shall receive mercy, and an honourable provision. And they who have believed since, and have fled their country, and have fought with you, these also are of you. And those who are related by consanguinity shall be deemed the nearest of kin to each other, preferably to strangers according to the book of GOD; GOD knoweth all things. 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, through 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 befall 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 Abbas 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.' By not paying the ransom agreed on. * "The believers, who have abandoned their families to defend the cause of God with their substance and their lives, shall share the spoil with those who have given assistance and an asylum to the prophet."—Savary. And shall consequently inherit one another's substance, preferably to their relations by blood. And this, they say, was practised for some time, the Mohâjerûn 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. 'Al Beidâwi. Vide D'Herbel. Bibl. Orient. Art. Abbas. CHAPTER IX. INTITLED, THE DECLARATION OF IMMUNITY; REVEALED AT MEDINA. his apostle, unto the Go to and fro in the A DECLARATION of immunity from GoD and idolaters, with whom ye have entered into league. earth securely four months; and know that ye shall not weaken God, and that God will disgrace the unbelievers. And a declaration from God and his apostle unto the people, on the day of the greater pilgrimage, that GOD is clear of the idolaters, and his apostle also. Wherefore if ye repent, this d The reason why the chapter had this title appears from the last verse. Some, however, give it other titles, and particularly that of Repentance, which is mentioned immediately after. It is observable that this chapter alone has not the auspicatory form, In the name of the most merciful God, prefixed to it; the reason of which omission, as some think, was, because these words imply a concession of security, which is utterly taken away by this chapter, after a fixed time; wherefore some have called it the chapter of Punishment : others say that Mohammed (who died soon after he had received this chapter) having given no direction where it should be placed, nor for the prefixing the Bismillah to it, as had been done to the other chapters; and the argument of this chapter bearing a near resemblance to that of the preceding; his companions differed about it: some saying that both chapters were but one, and together made the seventh of the seven long ones, and others that they were two distinct chapters; whereupon, to accommodate the dispute, they left a space between them, but did not interpose the distinction of the Bismillah.' It is agreed that this chapter was the last which was revealed; and the only one, as Mohammed declared, which was revealed entire and at once, except the hundred and tenth. Some will have the last two verses to have been revealed at Mecca. Some understand this sentence of the immunity or security therein granted to the infidels, for the space of four months; but others think that the words properly signify, that Mohammed is here declared by God to be absolutely free and discharged from all truce or league with them, after the expiration of that time: and this last seems to be the truest interpretation. Mohammed's thus renouncing all league with those who would not receive him as the apostle of God, or submit to become tributary, was the consequence of the great power to which he was now arrived. But the pretext he made use of was the treachery he had met with among the Jewish and idolatrous Arabs; scarce any keeping faith with him, except Banu Damra, Banu Kenana, and a few others." These months were Shawâl, Dhu'lkaada, Dhu'lhajja, and Moharram; the chapter being revealed in Shawâl. Yet others compute them from the tenth of Dhu'lhajja, when the chapter was published at Mecca, and consequently make them expire on the tenth of the former Rabi. Viz. The tenth of Dhu'lhajja, when they slay the victims at Mina; which day is their great feast, and completes the ceremonies of the pilgrimage. Some suppose the adjective greater is added here to distinguish the pilgrimage made at the appointed time, from lesser pilgrimages, as they may be called, or visitations of the Caaba, which may be performed at any time of the year; or else because the concourse at the pilgrimage this year was greater than ordinary, both Moslems and idolaters being present at it. The promulgation of this chapter was committed by Mohammed to Ali, who rode for that purpose on the prophet's slit-eared camel from Medina to Mecca; and on the day abovementioned, standing up before the whole assembly at al Akaba, told them, that he was the Al Beidâwi, Jallalo'ddin, Yahya, &c. Idem, Al Zamaksh. Jallalo'ddin. * Al Beidâwi. • Idem. 5 will be better for you; but if ye turn back, know that ye shall not weaken GOD: and denounce unto those who believe not, a painful punishment.* Except such of the idolaters with whom ye shall have entered into a league, and who afterwards shall not fail you in any instance, nor assist any other against you. Wherefore perform the covenant which ye shall have made with them, until their time shall be elapsed; for God loveth those who fear him. And when the months wherein ye are not allowed to attack them shall be past, kill the idolaters wheresoever ye shall find them, and take them prisoners, and besiege them, and lay wait for them in every convenient place. But if they shall repent, and observe the appointed times of prayer, and pay the legal alms, dismiss them freely for GoD is gracious and merciful. And if any of the idolaters shall demand protection of thee, grant him protection, that he may hear the word of God: and afterwards let him reach the place of his security. This shalt thou do, because they are people which know not the excellency of the religion thou preachest. How shall the idolaters be admitted into a league with GoD and with his apostle; except those with whom ye entered into a league at the holy temple. So long as they behave with fidelity towards you, do ye also behave with fidelity towards them; for God loveth those who fear him. How can they be admitted into a league with you, since, if they prevail against you, they will not regard in you either consanguinity or faith? They will please you with their mouths, but their hearts will be averse from you; for the greater part of them are wicked doers. They sell the signs of GOD for a small price, and obstruct his way; it is certainly evil which they do. They regard not in a believer either consanguinity or faith; and these are the transgressors. Yet if they repent, and observe the appointed times of prayer, and give alms, they shall be deemed your brethren in religion. We distinctly propound our signs unto people who understand. But if they violate their oaths, after their league, and revile your religion, oppose the leaders of infidelity (for there is no trust in them), that they may desist from their treachery. Will ye not fight against people who have violated their oaths, and conspired to expel the apostle of God; and who of their messenger of the apostle of God unto them; whereupon they asking him what was his errand, he read twenty or thirty verses of the chapter unto them, and then said, I am commanded to acquaint you with four things, 1. That no idolater is to come near the temple of Mecca after this year; 2. That no man presume to compass the Caaba naked for the fature; 3. That none but true believers shall enter paradise; and 4. That public faith is to be kept. : God and his apostle declare that, after the days of pilgrimage, there shall be no pardon for the idolaters. It highly concerns ye that ye be converted. Remember that ye cannot suspend the vengeance of Heaven."-Savary. So that notwithstanding Mohammed renounces all league with those who had deceived him, he declares himself ready to perform his engagements to such as had been true to him. Either within or without the sacred territory. That is, you shall give him a safe conduct, that he may return home again securely, in case he shall not think fit to embrace Mohammedism. These are the persons before excepted. See before, chap. 7, p. 118. Al Beidâwi. Vide Abulfed. Vit. Moh. p. 127, &c. 1 own accord assaulted you the first time? Will ye fear them? But it is 'more just that ye should fear GOD, if ye are true believers. Attack them therefore; GoD shall punish them by your hands, and will cover them with shame, and will give you the victory over them; and he will heal the breasts of the people who believe, and will take away the indignation of their hearts for GOD will be turned unto whom he pleaseth; and God is knowing and wise. Did ye imagine that ye should be abandoned, whereas GOD did not yet know those among you who fought for his religion, and took not any besides God, and his apostle, and the faithful for their friends? GOD is well acquainted with that which ye do. It is not filling that the idolaters should visit the temples of GOD, being witnesses against their own souls of their infidelity. The works of these men are vain: and they shall remain in hell fire for ever. But he only shall visit the temples of God, who believeth in God and the last day, and is constant at prayer, and payeth the legal alms, and feareth GoD alone. These perhaps may become of the number of those who are rightly directed.* Do ye reckon the giving drink to the pilgrims, and the visiting of the holy temple, to be actions as meritorious as those performed by him who believeth in GoD and the last day, and fighteth for the religion of GOD? They shall not be held equal with GOD for GOD directeth not the unrighteous people. They who have believed, and fled their country, and employed their substance and their persons in the defence of God's true religion, shall be in the highest degree of honour with GOD; and these are they who shall be happy. Their LORD sendeth them good tidings of mercy from him, and good will, and of gardens wherein they shall enjoy lasting pleasure: they shall continue :herein for ever: for with GoD is a great reward. O true believers, take not your fathers or your brethren for friends, if they love infidelity above faith; and whosoever among you shall take them for his friends, they will be unjust doers. Say, if your fathers, and your sons, and your brethren, and your wives, and your relations, and your substance which ye have acquired, and your merchandise which ye apprehend may not be sold off, m As did the Koreish in assisting the tribe of Becr, against those of Khozâah, and laying a design to ruin Mohammed, without any just provocation; and as several of the Jewish tribes did, by aiding the enemy, and endeavouring to oblige the prophet to leave Medina, as he had been obliged to leave Mecca." * viz. Those of Khozâah; or, as others say, certain families of Yaman and Saba, who went to Mecca, and there professed Mohammedism, but were very injuriously treated by the inhabitants; whereupon they complained to Mohammed, who bid them take comfort, for that joy was approaching." For them the path of salvation is easy."-Savary. These words are to warn the believers from having too great a confidence in their own merits, and likewise to deter the unbelievers; for if the faithful will but perhaps be saved, what can the others hope for ?1 This passage was revealed on occasion of some words of al Abbâs, Mohammed's uncle; who, when he was taken prisoner, being bitterly reproached by the Moslems, and particularly by his nephew Ali, answered, You rip up our ill actions, but take no notice of our good ones; we visit the temple of Mecca, and adorn the Caaba with hangings, and give drink to the pilgrims (of Zemzem water, I suppose) and free captives.? ૧ and your dwellings wherein ye delight, be more dear unto you than God, and his apostle, and the advancement of his religion; wait until GoD shall send his command," for GoD directeth not the ungodly people. Now hath GOD assisted you in many engagements, and particularly at the battle of Honein," when ye pleased yourselves in your multitude, but it was no manner of advantage unto you, and the earth became too strait for you,” notwithstanding it was spacious;* then did ye retreat, and turn your backs. Afterwards GoD sent down his security upon his apostle and upon the faithful, and sent down troops of angels, which ye saw not; and he punished those who disbelieved: and this was the reward of the unbelievers. Nevertheless GOD will hereafter be turned unto whom he pleaseth; for GOD is gracious and merciful. O true believers, verily the idolaters are unclean; let them not therefore come near unto the holy temple after this year. And if ye fear want, by the cutting off trade and communication with them, God will enrich you of his abundance," if he pleaseth: for GoD is knowing and wise. Fight against them who believe not in GOD, a Or shall punish you. Some suppose the taking of Mecca to be here intended." The battle was fought in the eighth year of the Hejra, in the valley of Honein, which lies about three miles from Mecca towards Tâyef, between Mohammed, who had an army of twelve thousand men, and the tribes of Hawâzen and Thakîf, whose forces did not exceed four thousand. The Mohammedans seeing themselves so greatly superior to their enemies, made sure of the victory; a certain person, whom some suppose to have been the prophet himself, crying out, These can never be overcome by so few. But God was so highly displeased with this confidence, that in the first encounter the Moslems were put to flight, some of them running away quite to Mecca, so that none stood their ground except Mohammed himself and some few of his family; and they say the prophet's courage was so great, that his uncle al Abbâs, and his cousin Abu Sofiân Ebn al Hareth, had much ado to prevent his spurring his mule into the midst of the enemy, by laying hold of the bridle and stirrup. Then he ordered al Abbâs, who had the voice of a stentor, to recall his flying troops; upon which they rallied, and the prophet throwing a handful of dust against the enemy, they attacked them a second time, and by the divine assistance gained the victory. For the valley being very deep, and encompassed by craggy mountains, the enemy placed themselves in ambush on every side, attacking them in the straits and narrow passages, and from behind the rocks, with great advantage." How often has the Omnipotent caused you to feel the effects of his protection? Remember ye the battle of Honein, when the number of your troops puffed up your hearts with pride? Of what avail to you was that formidable army? The earth seemed to you to be too narrow in your precipitate flight."—Savary. The original word is Sakinat, which the commentators interpret in this sense; but it seems rather to signify the divine presence, or Shechinah, appearing to aid the Moslems.' As to the number of these celestial auxiliaries, the commentators differ: some say they were five thousand; some, eight thousand; and others, sixteen thousand. Besides a great number of proselytes, who were gained by this battle, Mohammed, on their request was so generous as to restore the captives (which were no less than six thousand) to their friends, and offered to make amends himself to any of his men who should not be willing to part with his prisoners; but they all consented to it. Which was the ninth year of the Hejra. In consequence of this prohibition, neither Jews, nor Christians, nor those of any other religion, are suffered to come near Mecca to this day. This promise, says al Beidâwi, was fulfilled by God's sending plenty of rain, and disposing the inhabitants of Tebâla and Jorash, two towns in Yaman, to embrace Islâm, who thereupon brought sufficient provisions to Mohammed's men; and also by the subsequent coming in of the Arabs, from all quarters, to him. * Al Beidâwi. D'Herbel. Bibl. p. 112, &c. Idem. See Prid. Life of Moh. p. 96, &c. Hotting. Hist. Orient. p. 271, &c. $ Ebn Ishak. 'See chap. 2, p. 30, note i. |