ENTITLED, THE DECLARATION OF IMMUNITY;e REVEALED AT MEDINA.
A DECLARATION of immunity from GOD and his apostle, unto the idolaters,
with whom ye have entered into league.f
Go to and fro in the earth securely four months;g 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,h that GOD is clear of the idolaters, and his apostle
also. Wherefore if ye repent, this 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.
e The reason why the chapter had this title appears from the first
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.1
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 two last verses to have been revealed at Mecca.
f 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 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;2 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 Kenâna, and a few
others.3
g 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 Rabî.4
h 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 above mentioned, standing up before the whole assembly at al
Akaba, told them that he was the 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 to them, and then said, I am commanded to acquaint you with
four things: I. 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 future;5
3. That none but true believers shall enter paradise; and 4. That public faith
is to be kept.6
1 Al Beidâwi, Jallalo'ddin, Yahya, &c. 2 Idem. 3
Idem. 4 Idem, al Zamaksh., Jallalo'ddin.
5 See before, cap. 7, p. 107. 6 Al Beidâwi. Vide Abulfed. Vit.
Moh. p. 127, &c.
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.i 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,k 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.l 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?m
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.
10 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 own accord assaulted
you the first time?n Will ye fear them? But it is more just that ye should
fear GOD, if ye are true believers.
i 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.
k Either within or without the sacred territory.
l 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.
m These are the persons before excepted.
n As did the Koreish in assisting the tribe of Becr against those of
Khozâah,7 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.8
7 See the Prelim. Disc. p. 42. 8 Al Beidâwi.
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,o
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 fitting 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 forever.
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.p
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?q
They shall not be held equal with GOD: for GOD directeth not the unrighteous
people.
20 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 therein forever; 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, 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:r for GOD
directeth not the ungodly people.
Now hath GOD assisted you in many engagements, and particularly at the
battle of Honein,s when ye pleased yourselves in your multitude, but it was no
manner of advantage unto you, and the earth became too strait for you,t
notwithstanding it was spacious; then did ye retreat, and turn your backs.
o 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 bade them take comfort, for that joy was approaching.1
p 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?2
q 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.3
r Or shall punish you. Some suppose the taking of Mecca to be here
intended.4
s This 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,5 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.6
t 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.1
1 Idem. 2 Idem. 3 Idem. 4 Idem
5 See Prid. Life of Mahomet, p. 96, &c. Hotting. Hist. Orient.
p. 271, &c. D'Herbel. Bibl. Orient. p. 601. 6 Al Beidâwi,
Jallalo'ddin, Abulfeda, Vit. Moh. p. 112, &c.
1 Ebn Ishak.
Afterwards GOD sent down his securityu upon his apostle and upon the
faithful, and sent down troops of angels,x 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;y 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.z And if ye fear
want, by the cutting off trade and communication with them, GOD will enrich
you of his abundance,a if he pleaseth; for GOD is knowing and wise.
Fight against them who believe not in GOD, nor the last day,b and forbid
not that which GOD and his apostle have forbidden, and profess not the true
religion, of those unto whom the scriptures have been delivered, until they
pay tribute by right of subjection,c and they be reduced low.
u The original word is Sakînat, which the commentators interpret in
this sense; but it seems rather to signify the divine presence, or Shechinah,
appearing to aid the Moslems.2
x As to the number of these celestial auxiliaries, the commentators
differ; some say they were five thousand, some eight thousand, and others
sixteen thousand.3
y 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.4
z 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.
a 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.
b That is, who have not a just and true faith in these matters; but
either believe a plurality of gods, or deny the eternity of hell torments,5 or
the delights of paradise as described in the Korân. For as it appears by the
following words, the Jews and Christians are the persons here chiefly meant.
c This I think the true meaning of the words an yadin, which literally
signify by or out of hand, and are variously interpreted: some supposing they
mean that the tribute is to be paid readily, or by their own hands and not by
another; or that tribute is to be exacted of the rich only, or those who are
able to pay it, and not of the poor; or else that it is to be taken as a
favour that the Mohammedans are satisfied with so small an imposition, &c.6
That the Jews and Christians are, according to this law, to be admitted
to protection on payment of tribute, there is no doubt: though the Mohammedan
doctors differ as to those of other religions. It is said that Omar at first
refused to accept tribute from a Magian, till Abd'alrahmân Ebn Awf assured him
that Mohammed himself had granted protection to a Magian, and ordered that the
professors of that religion should be included among the people of the book,
or those who found their religion on some book which they suppose to be of
divine original. And it is the more received opinion that these three
religions only ought to be tolerated on the condition of paying tribute:
others, however, admit the Sabians also. Abu Hanîfa supposed people of any
religion might be suffered, except the idolatrous Arabs; and Malec excepted
only apostates from Mohammedism.
The least tribute that can be taken from every such person, is generally
agreed to be a dinâr or about ten shillings, a year; nor can he be obliged to
pay more unless he consent to it; and this, they say, ought to be laid as well
on the poor as on the rich.1 But Abu Hanîfa decided that the rich should pay
forty-eight dirhems (twenty, and sometimes twenty-five, of which made a dinâr)
a year; one in middling circumstances half that sum; and a poor man, who was
able to get his living, a quarter of it: but that he who was not able to
support himself should pay nothing.2
2 See cap. 2, p. 27, note k. 3 Al Beidâwi. 4 Idem.
5 See cap. 2, p. 10, and cap. 3, p. 34. 6 Vide al Beidâwi.
30 The Jews say, Ezra is the son of GOD:d and the Christians say, Christ is
the Son of GOD. This is their saying in their mouths; they imitate the saying
of those who were unbelievers in former times. May GOD resist them. How are
they infatuated!
They take their priests and their monks for their lords, besides GOD,e
and Christ the son of Mary; although they are commanded to worship one GOD
only: there is no GOD but he; far be that from him which they associate with
him!
They seek to extinguish the light of GOD with their mouths; but GOD
willeth no other than to perfect his light, although the infidels be averse
thereto.
It is he who hath sent his apostle with the direction, and true religion:
that he may cause it to appear superior to every other religion; although the
idolaters be averse thereto.
O true believers, verily many of the priests and monks devour the
substance of men in vanity,f and obstruct the way of GOD. But unto those who
treasure up gold and silver, and employ it not for the advancement of GOD'S
true religion, denounce a grievous punishment.
On the day of judgment their treasures shall be intensely heated in the
fire of hell, and their foreheads, and their sides, and their backs shall be
stigmatized therewith; and their tormentors shall say, This is what ye have
treasured up for your souls; taste therefore that which ye have treasured up.
d This grievous charge against the Jews the commentators endeavour to
support by telling us that it is meant of some ancient heterodox Jews, or else
of some Jews of Medina; who said so for no other reason than for that the law
being utterly lost and forgotten during the Babylonish captivity, Ezra, having
been raised to life after he had been dead one hundred years,3 dictated the
whole anew to the scribes, out of his own memory; at which they greatly
marvelled, and declared that he could not have done it unless he were the son
of GOD.4 Al Beidâwi, adds that the imputation must be true, because this
verse was read to the Jews, and they did not contradict it; which they were
ready enough to do in other instances.
That Ezra did thus restore not only the Pentateuch, but also the other
books of the Old Testament, by divine revelation, was the opinion of several
of the Christian fathers, who are quoted by Dr. Prideaux,5 and of some other
writers;6 which they seem to have first borrowed from a passage in that very
ancient apocryphal book, called (in our English Bible) the second book of
Esdras.7 Dr. Prideaux8 tells us that herein the fathers attributed more to
Ezra than the Jews themselves, who suppose that he only collected and set
forth a correct edition of the scriptures, which he laboured much in, and went
a great way in the perfecting of it. It is not improbable, however, that the
fiction came originally from the Jews, though they be now of another opinion,
and I cannot fix it upon them by any direct proof. For, not to insist on the
testimony of the Mohammedans (which yet I cannot but think of some little
weight in a point of this nature), it is allowed by the most sagacious critics
that the second book of Ezra was written by a Christian indeed,9 but yet one
who had been bred a Jew, and was intimately acquainted with the fables of the
Rabbins;10 and the story itself is perfectly in the taste and way of thinking
of those men.
e See the chap. 3, p. 39, note e.
f By taking of bribes, says al Beidâwi; meaning, probably, the money
they took for dispensing with the commands of GOD, and by way of commutation.
1 Vide Reland. de Jure Militari Mohammedanor. p. 17 and 50.
2 Al Beidâwi. 3 See cap. 2, p. 28.
4 Al Beidâwi, al Zamakhshari, &c. 5 Connect. part i. l. 5, p. 329.
6 Athanasius junior, in Synopsi S. Script. tom. ii. p. 86. Leontius
Byzantin. de Sectis, p. 428. 7 Cap. xiv. 20, &c. 8 Loco
citat. 9 See 2 Esdras ii. 43-47; and vii. 28, &c. 10
Vide Dodwelli Dissert. Cyprian. Dissert. 4, § 2. Whiston's Essay on the
Apostolical Constit. p. 34, 76, and 304, &c.; et Fabricii Codic. Apocryph.
Novi Test. part ii. p. 936, &c.
Moreover, the complete number of months with GOD, is twelve months,g
which were ordained in the book of GOD,h on the day whereon he created the
heavens and the earth: of these, four are sacred.i This is the right
religion: therefore deal not unjustly with yourselves therein. But attack the
idolaters in all the months, as they attack you in all;k and know that GOD is
with those who fear him.
Verily the transferring of a sacred month to another month, is an
additional infidelity.l The unbelievers are led into an error thereby: they
allow a month to be violated one year, and declare it sacred another year,m
that they may agree in the number of months which GOD hath commanded to be
kept sacred; and they allow that which GOD hath forbidden. The evil of their
actions hath been prepared for them: for GOD directeth not the unbelieving
people.
O true believers, what ailed you, that when it was said unto you, Go
forth to fight for the religion of GOD, ye inclined heavily towards the
earth?n Do ye prefer the present life to that which is to come? But the
provision of this life, in respect of that which is to come, is but slender.
Unless ye go forth when ye are summoned to war, God will punish you with
a grievous punishment; and he will place another people in your stead,o and ye
shall not hurt him at all; for GOD is almighty.
40 If ye assist not the prophet, verily GOD will assist him, as he assisted
him formerly, when the unbelievers drove him out of Mecca, the second of two:p
when they were both in the cave: when he said unto his companion, Be not
grieved, for GOD is with us.q And GOD sent down his securityr upon him, and
strengthened him with armies of angels, whom ye saw not.s And he made the
word of those who believed not to be abased, and the word of GOD was exalted:
for GOD is mighty and wise.
g According to this passage, the intercalation of a month every third
or second year, which the Arabs had learned of the Jews, in order to reduce
their lunar years to solar years, is absolutely unlawful. For by this means
they fixed the time of the pilgrimage and of the fast of Ramadân to certain
seasons of the year which ought to be ambulatory.1
h viz., The preserved table.
i See the Prelim. Discourse, Sect. VII.
k For it is not reasonable that you should observe the sacred months
with regard to those who do not acknowledge them to be sacred, but make war
against you therein.2
l This was an invention or innovation of the idolatrous Arabs, whereby
they avoided keeping a sacred month, when it suited not their conveniency, by
keeping a profane month in its stead; transferring, for example, the
observance of Moharram to the succeeding month Safar. The first man who put
this in practice, they say, was Jonâda Ebn Awf, of the tribe of Kenâna.3
These ordinances relating to the months were promulgated by Mohammed
himself at the pilgrimage of valediction.4
m As did Jonâda, who made public proclamation at the assembly of
pilgrims, that their gods had allowed Moharram to be profane, whereupon they
observed it not; but the next year he told them that the gods had ordered it
to be kept sacred.5
n viz., In the expedition of Tabûc, a town situate about half-way
between Medina and Damascus, which Mohammed undertook against the Greeks, with
an army of thirty thousand men, in the ninth year of the Hejra. On this
expedition the Moslems set out with great unwillingness, because it was
undertaken in the midst of the summer heats, and at a time of great drought
and scarcity; whereby the soldiers suffered so much, that this army was called
the distressed army: besides, their fruits were just ripe, and they had much
rather have stayed to have gathered them.6
o See chap. 5, p. 80.
p That is, having only Abu Becr with him.
q See the Prelim. Disc. Sect. II. p. 39.
r See before, p. 137, note u.
s Who, as some imagine, guarded him in the cave. Or the words may
relate to the succours from heaven which Mohammed pretended to have received
in several encounters; as at Bedr, the war of the ditch, and the battle of
Honein.
1 See Prid. Life of Mahomet, p. 65, &c., and the Prelim. Disc. Sect.
IV. and VII. 2 See cap. 2, p. 20. 3 Al Beidâwi,
Jallalo'ddin. Vide Poc. Spec. p. 323, and the Prelim. Disc. Sect. VII.
4 Abulfeda, Vit. Moh. p. 132. 5 Al Beidâwi.
6 Idem, Jallalo'ddin. Vide Abulfeda, Vit. Moh. p. 123.
Go forth to battle, both light and heavy,t and employ your substance and
your persons for the advancement of GOD's religion. This will be better for
you, if ye know it.
If it had been a near advantage, and a moderate journey, they had surely
followed thee;u but the way seemed tedious unto them: and yet they will swear
by GOD, saying, If we had been able, we had surely gone forth with you. They
destroy their own souls; for GOD knoweth that they are liars.
GOD forgive thee! why didst thou give them leave to stay at home,x until
they who speak the truth, when they excuse themselves, had become manifested
unto thee, and thou hadst known the liars.
They who believe in GOD and the last day, will not ask leave of thee to
be excused from employing their substance and their persons for the
advancement of GOD's true religion; and GOD knoweth those who fear him.
Verily they only will ask leave of thee to stay behind, who believe not
in GOD and the last day, and whose hearts doubt concerning the faith:
wherefore they are tossed to and fro in their doubting.
If they had been willing to go forth with thee, they had certainly
prepared for that purpose a provision of arms and necessaries: but GOD was
averse to their going forth; wherefore he rendered them slothful, and it was
said unto them, Sit ye still with those who sit still.y
If they had gone forth with you, they had only been a burden unto you,
and had run to and fro between you, stirring you up to sedition; and there
would have been some among you, who would have given ear unto them: and GOD
knoweth the wicked.
They formerly sought to raise a sedition,z and they disturbed thy
affairs, until the truth came, and the decree of GOD was made manifest;
although they were adverse thereto.
There is of them who saith unto thee, Give me leave to stay behind, and
expose me not to temptation.a Have they not fallen into temptation at home?b
But hell will surely encompass the unbelievers.
50 If good happen unto thee, it grieveth them: but if a misfortune befall
thee, they say, We ordered our business before;c and they turn their backs,
and rejoice at thy mishap.
Say, Nothing shall befall us, but what GOD hath decreed for us; he is our
patron; and on GOD let the faithful trust.
t i.e., Whether the expedition be agreeable or not; or whether ye have
sufficient arms and provisions or not; or whether ye be on horseback or on
foot, &c.
u That is, had there been no difficulties to surmount in the expedition
of Tabûc, and the march thither had been short and easy, so that the plunder
might have cost them little or no trouble, they would not have been so
backward.
x For Mohammed excused several of his men, on their request, from going
on this expedition; as Abda'llah Ebn Obba and his hypocritical adherents, and
also three of the Ansârs, for which he is here reprehended.
y i.e., With the women and children, and other impotent people.
z As they did at the battle of Ohod.1
a By obliging me to go, against my will, on an expedition, the
hardships of which may tempt me to rebel or to desert. It is related that one
Jadd Ebn Kais said that the Ansârs well knew he was much given to women, and
he dared not trust himself with the Greek girls; wherefore he desired he might
be left behind, and he would assist them with his purse.2
b Discovering their hypocrisy by their backwardness to go to war for
the promotion of the true religion.
c That is, we took care to keep out of harm's way by staying at home.
1 See cap. 3, p. 45, &c. 2 Al Beidâwi.
Say, Do ye expect any other should befall us, than one of the two most
excellent things; either victory or martyrdom? But we expect concerning you,
that GOD inflict a punishment on you, either from himself, or by our hands.d
Wait, therefore, to see what will be the end of both; for we will wait for
you.
Say, Expend your money in pious uses, either voluntarily, or by
constraint, it shall not be accepted of you; because ye are wicked people.
And nothing hindereth their contributions from being accepted of them,
but that they believe not in GOD and his apostle, and perform not the duty of
prayer, otherwise than sluggishly; and expend not their money for God's
service, otherwise than unwillingly.
Let not therefore their riches, or their children cause thee to marvel.
Verily GOD intendeth only to punish them by these things in this world; and
that their souls may depart while they are unbelievers.
They swear by GOD that they are of you;e yet they are not of you, but are
people who stand in fear.f
If they find a place of refuge, or caves, or a retreating hole, they
surely turn towards the same, and in a headstrong manner, haste thereto.
There is of them also who spreadeth ill reports of thee, in relation to
thy distribution of the alms: yet if they receive part thereof, they are well
pleased; but if they receive not a part thereof, behold, they are angry.g
But if they had been pleased with that which GOD and his apostle had
given them, and had said, GOD is our support; GOD will give unto us of his
abundance, and his prophet also; verily unto GOD do we make our supplications:
it would have been more decent.
60 Alms are to be distributedh only unto the poor, and the needy,i and
those who are employed in collecting and distributing the same, and unto those
whose hearts are reconciled,k and for the redemption of captives, and unto
those who are in debt and insolvent, and for the advancement of GOD'S
religion, and unto the traveller. This is an ordinance from GOD: and GOD is
knowing and wise.
There are some of them who injure the prophet, and say, He is an ear.l
Answer, He is an ear of good unto you:m he believeth in GOD, and giveth credit
to the faithful, and is a mercy unto such of you who believe.
d i.e., Either by some signal judgment from heaven, or by remitting
their punishment to the true believers.
e viz., Staunch Moslems.
f Hypocritically concealing their infidelity, lest ye should chastise
them, as ye have done the professed infidels and apostates; and yet ready to
avow their infidelity, when they think they may do it with safety.
g This person was Abu'l Jowâdh the hypocrite, who said Mohammed gave
them away among the keepers of sheep only; or, as others suppose, Ebn
Dhi'lkhowaisara, who found fault with the prophet's distribution of the spoils
taken at Honein, because he gave them all among the Meccans, to reconcile and
gain them over to his religion and interest.3
h See what is said as to this point in the Prelim. Disc. Sect. IV.
i The commentators make a distinction between these two words in the
original, fakîr and meskîn; one, they say, signifies him who is utterly
destitute both of money and means of livelihood; the other, one who is in want
indeed, but is able to get something towards his own support. But to which of
the two words either of these different significations properly belongs, the
critics differ.
k That is, who were lately enemies to the faithful, but have now
embraced Mohammedism, and entered into amity with them. For Mohammed, to gain
their hearts and confirm them in his religion, made large presents to the
chief of the Koreish out of the spoils at Honein, as has been just now
mentioned.4 But this law they say became of no obligation when the Mohammedan
faith was established, and stood not in need of such methods for its support.
l i.e., He hears everything that we say; and gives credit to all the
stories that are carried to him.
m Giving credit to nothing that may do you hurt.
3 Idem. Vide Abulfeda. Vit. Moh. p. 118, 119. 4 Abulfeda,
ibid.
But they who injure the apostle of GOD, shall suffer a painful
punishment.
They swear unto you by GOD, that they may please you; but it is more just
that they should please GOD and his apostle, if they are true believers.
Do they not know that he who opposeth GOD and his apostle, shall without
doubt be punished with the fire of hell; and shall remain therein forever?
This will be great ignominy.
The hypocrites are apprehensive lest a Suran should be revealed
concerning them, to declare unto them that which is in their hearts. Say unto
them, Scoff ye; but GOD will surely bring to light that which ye fear should
be discovered.
And if thou ask them the reason of this scoffing, they say, Verily we
were only engaged in discourse; and jesting among ourselves.o Say, Do ye
scoff at GOD and his signs, and at his apostle?
offer not an excuse: now are ye become infidels, after your faith. If we
forgive a part of you, we will punish a part, for that they have been wicked
doers.
Hypocritical men and women are the one of them of the other: they command
that which is evil, and forbid that which is just, and shut their hands from
giving alms. They have forgotten GOD; wherefore he hath forgotten them:
verily the hypocrites are those who act wickedly.
GOD denounceth unto the hypocrites, both men and women, and to the
unbelievers, the fire of hell; they shall remain therein forever: this will be
their sufficient reward; GOD hath cursed them, and they shall endure a lasting
torment.
70 As they who have been before you, so are ye. They were superior to you
in strength, and had more abundance of wealth and of children; and they
enjoyed their portion in this world; and ye also enjoy your portion here, as
they who have preceded you enjoyed their portion. And ye engage yourselves in
vain discourses, like unto those wherein they engaged themselves. The works
of these are vain both in this world and in that which is to come; and these
are they who perish.
Have they not been acquainted with the history of those who have been
before them? of the people of Noah, and of Ad, and of Thamud, and of the
people of Abraham, and of the inhabitants of Madian, and of the cities which
were overthrown?p Their apostles came unto them with evident demonstrations:
and GOD was not disposed to treat them unjustly; but they dealt unjustly with
their own souls.
And the faithful men, and the faithful women, are friends one to another:
they command that which is just, and they forbid that which is evil; and they
are constant at prayer, and pay their appointed alms; and they obey GOD and
his apostle: unto these will GOD be merciful; for he is mighty and wise.
n So the Mohammedans call a chapter of the Korân.5
o It is related that in the expedition of Tabûc, a company of
hypocrites passing near Mohammed, said to one another, Behold that man! he
would take the strongholds of Syria. Away! away!-which being told the
prophet, he called them to him, and asked them why they had said so? Whereto
they replied with an oath that they were not talking of what related to him or
his companions, but were only diverting themselves with indifferent discourse
to beguile the tediousness of the way.6
p Namely, Sodom and Gomorrah, and the other cities which shared their
fate, and are thence called al Motakifât, or the subverted.7
5 See the Prelim. Disc. Sect. III. 6 Al Beidâwi. 7 See
cap. II.
GOD promiseth unto the true believers, both men and women, gardens
through which rivers flow, wherein they shall remain forever; and delicious
dwellings in gardens of perpetual abode:q but good-will from GOD shall be
their most excellent reward. This will be great felicity.
O prophet, wage war against the unbelievers and the hypocrites, and be
severe unto them: for their dwelling shall be hell; an unhappy journey shall
it be thither!
They swear by GOD that they said not what they are charged with: yet they
spake the word of infidelity, and became unbelievers after they had embraced
Islâm.r And they designed that which they could not effect;s and they did not
disapprove the design for any other reason than because GOD and his apostle
had enriched them of his bounty.t If they repent, it will be better for them;
but if they relapse, GOD will punish them with a grievous torment, in this
world and in the next; and they shall have no portion on earth, nor any
protector.
There are some of them who made a covenant with GOD, saying, Verily if he
give us of his abundance, we will give alms, and become righteous people.u
Yet when they had given unto him of his abundance, they became covetous
thereof, and turned back, and retired afar off.
Wherefore he hath caused hypocrisy to succeed in their hearts, until the
day whereon they shall meet him; for that they failed to perform unto GOD that
which they had promised him, and for that they prevaricated.
Do they not know that GOD knoweth whatever they conceal, and their
private discourses; and that GOD is the knower of secrets?
q Literally, gardens of Eden; but the commentators do not take the word
Eden in the sense which it bears in Hebrew, as has been elsewhere observed.8
r It is related that al Jallâs Ebn Soweid hearing some passages of this
chapter, which sharply reprehend those who refused to go on the above-
mentioned expedition of Tabûc, declared that if what Mohammed said of his
brethren was true, they were worse than asses; which coming to the prophet's
ear, he sent for him; and he denied the words upon oath. But on the immediate
revelation of this passage, he confessed his fault, and his repentance was
accepted.9
s The commentators tell us that fifteen men conspired to kill Mohammed
in his return from Tabûc by pushing him from his camel into a precipice, as he
rode by night over the highest part of al Akaba. But when they were going to
execute their design, Hodheifa, who followed and drove the prophet's camel,
which was led by Ammâr Ebn Yâser, hearing the tread of camels and the clashing
of arms, gave the alarm, upon which they fled. Some, however, suppose the
design here meant was a plot to expel Mohammed from Medina.10
t For Mohammed's residing at Medina was of great advantage to the
place, the inhabitants being generally poor, and in want of most conveniences
of life; but on the prophet's coming among them, they became possessed of
large herds of cattle and money also. Al Beidâwi says that the above-named al
Jallâs in particular, having a servant killed, received by Mohammed's order no
less than ten thousand dirhems, or about three hundred pounds, as a fine for
the redemption of his blood.
u An instance of this is given in Thalaba Ebn Hateb, who came to
Mohammed and desired him to beg of GOD that he would bestow riches on him.
The prophet at first advised him rather to be thankful for the little he had
than to covet more, which might become a temptation to him; but on Thalaba's
repeated request and solemn promise that he would make a good use of his
riches, he was at length prevailed on, and preferred the petition to GOD.
Thalaba in a short time grew vastly rich, which, Mohammed being acquainted
with, sent two collectors to gather the alms. Other people readily paid them;
but, when they came to Thalaba, and read the injunction to him out of the
Korân, he told them that it was not alms, but tribute, or next kin to tribute,
and bid them go back till he had better considered of it. Upon which this
passage was revealed; and when Thalaba came afterwards and brought his alms,
Mohammed told him that GOD had commanded him not to accept it, and threw dust
upon his head, saying, This is what thou hast deserved. He then offered his
alms to Abu Becr, who refused to accept them, as did Omar some years after,
when he was Khalîf.1
8 See the Prelim. Disc. p. 75. 9 Al Beidâwi. 10
Idem. 1 Idem.
80 They who traduce such of the believers as are liberal in giving alms
beyond what they are obliged, and those who find nothing to give, but what
they gain by their industry;x and therefore scoff at them: GOD shall scoff at
them, and they shall suffer a grievous punishment.
Ask forgiveness for them, or do not ask forgiveness for them; it will be
equal. If thou ask forgiveness for them seventy times, GOD will by no means
forgive them.y This is the divine pleasure, for that they believe not in GOD,
and his apostle; and GOD directeth not the ungodly people.
They who were left at home in the expedition of Tabûc, were glad of their
staying behind the apostle of GOD, and were unwilling to employ their
substance and their persons for the advancement of GOD's true religion; and
they said, Go not forth in the heat.z Say, the fire of hell will be hotter;
if they understood this.
Wherefore let them laugh little, and weep much, as a reward for that
which they have done.
If GOD bring thee back unto some of them,a and they ask thee leave to go
forth to war with thee, say, Ye shall not go forth with me for the future,
neither shall ye fight an enemy with me; ye were pleased with sitting at home
the first time; sit ye at home therefore with those who stay behind.
Neither do thou ever pray over any of them who shall die,b neither stand
at his gravec for that they believed not in GOD and his apostle, and die in
their wickedness.
Let not their riches or their children cause thee to marvel: for GOD
intendeth only to punish them therewith in this world, and that their souls
may depart, while they are infidels.
When a Surad is sent down, wherein it is said, Believe in GOD, and go
forth to war with his apostle; those who are in plentiful circumstances among
them ask leave of thee to stay behind, and say, Suffer us to be of the number
of those who sit at home.
They are well pleased to be with those who stay behind, and their hearts
are sealed up; wherefore they do not understand.
x Al Beidâwi relates that Mohammed, exhorting his followers to
voluntary alms, among others, Abda'lrahmân Ebn Awf gave four thousand dirhems,
which was one-half of what he had; Asem Ebn Adda gave a hundred beasts' loads
of dates; and Abu Okail a saá, which is no more than a sixtieth part of a
load, of the same fruit, but was the half of what he had earned by a night's
hard work. This Mohammed accepted: whereupon the hypocrites said that
Abda'lrahmân and Asem gave what they did out of ostentation, and that GOD and
his apostle might well have excused Abu Okail's mite; which occasioned this
passage.
I suppose this collection was made to defray the charge of the
expedition of Tabûc, towards which, as another writer tells us, Abu Becr
contributed all that he had, and Othmân very largely, viz., as it is said,
three hundred camels for slaughter, and a thousand dinârs of gold.2
y In the last sickness of Abda'llah Ebn Obba, the hypocrite (who died
in the ninth year of the Hejra), his son, named also Abda'llah, came and asked
Mohammed to beg pardon of GOD for him, which he did, and thereupon the former
part of this verse was revealed. But the prophet, not taking that for a
repulse, said he would pray seventy times for him; upon which the latter part
of the verse was revealed, declaring it would be absolutely in vain. It may
be observed that the numbers seven, and seventy, and seven hundred, are
frequently used by the eastern writers, to signify not so many precisely, but
only an indefinite number, either greater or lesser,3 several examples of
which are to be met with in the scripture.4
z This they spoke in a scoffing manner to one another, because, as has
been observed, the expedition of Tabûc was undertaken in a very hot and dry
season.
a That is, if thou return in safety to Medina to the hypocrites, who
are here called some of them who stayed behind, because they were not all
hypocrites. The whole number is said to have been twelve.1
b This passage was also revealed on account of Abda'llah Ebn Obba. In
his last illness he desired to see Mohammed, and, when he was come, asked him
to beg forgiveness of GOD for him, and requested that his corpse might be
wrapped up in the garment that was next his body (which might have the same
efficacy with the habit of a Franciscan), and that he would pray over him when
dead. Accordingly, when he was dead, the prophet sent his shirt, or inner
vestment, to shroud the corpse, and was going to pray over it, but was
forbidden by these words. Some say they were not revealed till he had
actually prayed for him.2
c Either by assisting at his funeral, or visiting his sepulchre.
d See before, p. 142, note n.
2 Abulfed. Vit. Moh. p. 123. 3 Al Beidâwi. 4 Matth.
xviii. 22. 1 Al Beidâwi.
2 Idem.
But the apostle, and those who have believed with him, expose their
fortunes and their lives for God's service; they shall enjoy the good things
of either life, and they shall be happy.
90 GOD hath prepared for them gardens through which rivers flow; they shall
remain therein forever. This will be great felicity.
And certain Arabs of the desert came to excuse themselves,e praying that
they might be permitted to stay behind; and they sat at home who had renounced
GOD and his apostle. But a painful punishment shall be inflicted on such of
them as believe not.
In those who are weak, or are afflicted with sickness, or in those who
find not wherewith to contribute to the war,f it shall be no crime if they
stay at home; provided they behave themselves faithfully towards GOD and his
apostle. There is no room to lay blame on the righteous; for GOD is gracious
and merciful:
nor on those, unto whom, when they came unto thee, requesting that thou
wouldest supply them with necessaries for travelling, thou didst answer, I
find not wherewith to supply you, returned, their eyes shedding tears for
grief, that they found not wherewith to contribute to the expedition.g
But there is reason to blame those who ask leave of thee to sit at home,
when they are rich. They are pleased to be with those who stay behind, and
GOD hath sealed up their hearts; wherefore they do not understand.
They will excuse themselves unto you, when ye are returned unto them.
Say, Excuse not yourselves; we will by no means believe you: GOD hath
acquainted us with your behavior; and GOD will observe his actions, and his
apostle also: and hereafter shall ye be brought before him who knoweth that
which is hidden, and that which is manifest; and he will declare unto you that
which ye have done.
They will swear unto you by GOD, which ye have done. They will swear
unto you by GOD, when ye are returned unto them, that ye may let them alone.h
Let them alone, therefore, for they are an abomination, and their dwelling
shall be hell, a reward for that which they have deserved.
They will swear unto you, that ye may be well pleased with them; but if
ye be well pleased with them, verily GOD will not be well pleased with people
who prevaricate.
The Arabs of the desert are more obstinate in their unbelief and
hypocrisy; and it is easier for them to be ignorant of the ordinances of that
which GOD hath sent down unto his apostle;i and GOD is knowing and wise.
Of the Arabs of the desert there is who reckoneth that which he expendeth
for the service of God, to be as tribute,k and waiteth that some change of
fortunel may befall you. A change for evil shall happen unto them; for GOD
both heareth and knoweth.
e These were the tribes of Asad and Ghatfân, who excused themselves on
account of the necessities of their families, which their industry only
maintained. But some write they were the family of Amer Ebn al Tofail, who
said that if they went with the army, the tribe of Tay would take advantage of
their absence, and fall upon their wives and children, and their cattle.3
f By reason of their extreme poverty; as those of Joheina, Mozeina, and
Banu Odhra.4
g The persons here intended were seven men of the Ansârs, who came to
Mohammed and begged he would give them some patched boots and soled shoes, it
being impossible for them to march so far barefoot in such a season; but he
told them he could not supply them; whereupon they went away weeping. Some,
however, say these were the Banu Mokren; and others, Abu Musa and his
companions.5
h And not chastise them.
i Because of their wild way of life, the hardness of their hearts,
their not frequenting people of knowledge, and the few opportunities they have
of being instructed.6
k Or a contribution exacted by force, the payment of which he can in no
wise avoid.
l Hoping that some reverse may afford a convenient opportunity of
throwing off the burden
3 Idem. 4 Idem. 5 Idem. 6 Idem. See the
Prelim. Disc. p. 10 and 23.
100 And of the Arabs of the desert there is who believeth in GOD, and in the
last day; and esteemeth that which he layeth out for the service of God to be
the means of bringing him near unto GOD, and the prayers of the apostle. Is
it not unto them the means of a near approach? GOD shall lead them into his
mercy; for GOD is gracious and merciful.m
As for the leaders and the first of the Mohâjerîn, and the Ansârs,n and
those who have followed them in well doing; GOD is well pleased with them, and
they are well pleased in him: and he hath prepared for them gardens watered by
rivers; they shall remain therein forever. This shall be great felicity.
And of the Arabs of the desert who dwell round about you, there are
hypocritical persons:o and of the inhabitants of Medina there are some who are
obstinate in hypocrisy. Thou knowest them not, O prophet, but we know them:
we will surely punish them twice:p afterwards shall they be sent to a grievous
torment.
And others have acknowledged their crimes.q They have mixed a good
action with another which is bad:r peradventure GOD will be turned unto them;
for GOD is gracious and merciful.
Take alms of their substance, that thou mayest cleanse them, and purify
them thereby;s and pray for them: for thy prayers shall be a security of mind
unto them; and GOD both heareth and knoweth.
Do they not know that GOD accepteth repentance from his servants, and
accepteth alms; and that GOD is easy to be reconciled, and merciful?
Say unto them, Work as ye will; but GOD will behold your work, and his
apostle also, and the true believers: and ye shall be brought before him who
knoweth that which is kept secret, and that which is made public: and he will
declare unto you whatever ye have done.
m The Arabs meant in the former of these two passages, are said to have
been the tribes of Asad, Ghatfân, and Banu Tamim; and those intended in the
latter, Abdallah, surnamed Dhû'lbajâdîn, and his people.1
n The Mohâjerîn, or refugees, were those of Mecca, who fled thence on
account of their religion; and the Ansârs, or helpers, were those of Medina,
who received Mohammed and his followers into their protection, and assisted
them against their enemies. By the leaders of the Mohâjerîn are meant those
who believed on Mohammed before the Hejra, or early enough to pray towards
Jerusalem, from which the Kebla was changed to the temple of Mecca in the
second year of the Hejra, or else such of them as were present at the battle
of Bedr. The leaders of the Ansârs were those who took the oath of fidelity
to him at al Akaba, either the first or the second time.2
o i.e., In the neighbourhood of Medina. These were the tribes of
Joheina, Mozeina, Aslam, Ashjá, and Ghifâr.3
p Either by exposing them to public shame, and putting them to death;
or by either of those punishments, and the torment of the sepulchre: or else
by exacting alms of them by way of fine, and giving them corporal punishment.4
q Making no hypocritical excuses for them. These were certain men,
who, having stayed at home instead of accompanying Mohammed to Tabûc, as soon
as they heard the severe reprehensions and threats of this chapter against
those who had stayed behind, bound themselves to the pillars of the mosque,
and swore that they would not loose themselves till they were loosed by the
prophet. But when he entered the mosque to pray, and was informed of the
matter, he also swore that he would not loose them without a particular
command from GOD; whereupon this passage was revealed, and they were
accordingly dismissed.5
r Though they were backward in going to war, and held with the
hypocrites, yet they confessed their crime and repented.
s When these persons were loosed, they prayed Mohammed to take their
substance, for the sake of which they had stayed at home, as alms, to cleanse
them from their transgression; but he told them he had no orders to accept
anything from them: upon which this verse was sent down, allowing him to take
their alms.6
1 Al Beidâwi. 2 Idem. 3 Idem. 4 Idem.
5 Idem. 6 Idem.
And there are others who wait with suspense the decree of GOD: whether he
will punish them, or whether he will be turned unto them:t but GOD is knowing
and wise,
There are some who have built a temple to hurt the faithful, and to
propagate infidelity, and to foment division among the true believers,u and
for a lurking place for him who hath fought against GOD and his apostle in
time past;x and they swear, saying, Verily we intended no other than to do for
the best: but GOD is witness that they do certainly lie.
Stand not up to pray therein forever. There is a temple founded on
piety,y from the first day of its building. It is more just that thou stand
up to pray therein: therein are men who love to be purified;z for GOD loveth
the clean.
110 Whether therefore is he better, who hath founded his building on the
fear of GOD and his good will; or he who hath founded his building on the
brink of a bank of earth which is washed away by waters, so that it falleth
with him into the fire of hell? God directeth not the ungodly people.
Their building which they have built will not cease to be an occasion of
doubting in their hearts, until their hearts be cut in pieces;a and GOD is
knowing and wise.
Verily GOD hath purchased of the true believers their souls, and their
substance, promising them the enjoyment of paradise; on condition that they
fight for the cause of GOD: whether they slay or be slain, the promise for the
same is assuredly due by the law, and the gospel, and the Koran. And who
performeth his contract more faithfully than GOD? Rejoice therefore in the
contract which ye have made. This shall be great happiness.
t The persons here intended were the three Ansârs whose pardon is
granted a little below.
u When Banu Amru Ebn Awf had built the temple or mosque of Kobâ, which
will be mentioned by-and-bye, they asked Mohammed to come and pray in it, and
he complied with their request. This exciting the envy of their brethren,
Banu Ganem Ebn Awf, they also built a mosque, intending that the Imâm or
priest who should officiate there should be Abu Amer, a Christian monk; but he
dying in Syria, they came to Mohammed and desired he would consecrate, as it
were, their mosque by praying in it. The prophet accordingly prepared himself
to go with them, but was forbidden by the immediate revelation of this
passage, discovering their hypocrisy and ill design; whereupon he sent Malec
Ebn al Dokhshom, Maan Ebn Addi, Amer Ebn al Sacan, and al Wahsha, the
Ethiopian, to demolish and burn it, which they performed, and made it a
dunghill. According to another account, this mosque was built a little before
the expedition of Tabûc, with a design to hinder Mohammed's men from engaging
therein; and when he was asked to pray there, he answered that he was just
setting out on a journey, but that when he came back, with GOD'S leave, he
would do what they desired; but when they applied to him again, on his return,
this passage was revealed.1
x That is, Abu Amer, the monk, who was a declared enemy to Mohammed,
having threatened him at Ohod, that no party should appear in the field
against him, but he would make one of them; and, to be as good as his word, he
continued to oppose him till the battle of Honein, at which he was present,
and being put to flight with those of Hawâzen, he retreated into Syria,
designing to obtain a supply of troops from the Grecian emperor to renew the
war, but he died at Kinnisrîn. Others say that this monk was a confederate at
the war of the ditch, and that he fled thence into Syria.2
y viz., That of Kobâ, a place about two miles from Medina, where
Mohammed rested four days before he entered that city, in his flight from
Mecca, and where he laid the foundation of a mosque,3 which was afterwards
built by Banu Amru Ebn Awf. But according to a different tradition, the
mosque here meant was that which Mohammed built at Medina.
z Al Beidâwi says, that Mohammed walking once with the Mohâjerîn to
Kobâ, found the Ansârs sitting at the mosque door, and asked them whether they
were believers; and, on their being silent, repeated the question: whereupon
Omar answered, that they were believers; and Mohammed demanding whether they
acquiesced in the judgment Omar had made of them, they said yes. He then
asked them whether they would be patient in adversity and thankful in
prosperity; to which they answering in the affirmative, he swore by the LORD
of the Caaba that they were true believers. Afterwards he examined them as to
their manner of performing the legal washings, and, particularly, what they
did after easing themselves; they told him that in such a case they used three
stones, and after that washed with water: upon which he repeated these words
of the Korân to them.
a Some interpret these words of their being deprived of their judgment
and understanding; and others of the punishment they are to expect, either of
death in this world, or of the rack of the sepulchre, or the pains of hell.
1 Idem, Jallalo'ddin. 2 Idem. 3 Idem, Ebn Shohnah.
Vide Abulfed. Vit. Moh. p. 52. Where the translator, taking this passage of
the Korân, which is there cited, for the words of his author, has missed the
true sense.
The penitent, and those who serve God, and praise him, and who fast, and
bow down, and worship; and who command that which is just, and forbid that
which is evil, and keep the ordinances of GOD, shall likewise be rewarded with
paradise: wherefore bear good tidings unto the faithful.
It is not allowed unto the prophet, nor those who are true believers,
that they pray for idolaters,b although they be of kin, after it is become
known unto them, that they are inhabitants of hell.c
Neither did Abraham ask forgiveness for his father, otherwise than in
pursuance of a promise which he had promised unto him:d but when it became
known unto him, that he was an enemy unto GOD, he declared himself clear of
him.e Verily Abraham was pitiful and compassionate.
Nor is GOD disposed to lead people into error,f after that he hath
directed them, until that which they ought to avoid is become known unto them;
for GOD knoweth all things.
Verily unto GOD belongeth the kingdom of heaven and of earth; he giveth
life, and he causeth to die; and ye have no patron or helper besides GOD.
GOD is reconciled unto the prophet, and unto the Mohâjerîn and the
Ansârs,g who followed him in the hour of distress,h after that it had wanted
little but that the hearts of a part of them had swerved from their duty:
afterwards was he turned unto them: for he was compassionate and merciful
towards them.
And he is also reconciled unto the three who were left behind,i so that
the earth became too straight for them, notwithstanding its spaciousness, and
their souls became straightened within them, and they considered that there
was no refuge from GOD, otherwise than by having recourse unto him. Then was
he turned unto them, that they might repent; for GOD is easy to be reconciled
and merciful.
b This passage was revealed, as some think, on account of Abu Taleb,
Mohammed's uncle and great benefactor; who, on his death-bed, being pressed by
his nephew to speak a word which might enable him to plead his cause before
GOD, that is, to profess Islâm, absolutely refused. Mohammed, however, told
him that he would not cease to pray for him, till he should be forbidden by
GOD; which he was by these words. Others suppose the occasion to have been
Mohammed's visiting his mother Amena's sepulchre at al Abwâ, soon after the
taking of Mecca; for they say that while he stood at the tomb he burst into
tears, and said, I asked leave of GOD to visit my mother's tomb, and he
granted it me; but when I asked leave to pray for her, it was denied me.1
c By their dying infidels. For otherwise it is not only lawful, but
commendable, to pray for unbelievers, while there are hopes of their
conversion.
d viz., To pray that GOD would dispose his heart to repentance. Some
suppose this was a promise made to Abraham by his father, that he would
believe in GOD. For the words may be taken either way.
e Desisting to pray for him, when he was assured by inspiration that he
was not to be converted; or after he actually died an infidel. See c. 6, p.
96.
f i.e., To consider or punish them as transgressors. This passage was
revealed to excuse those who had prayed for such of their friends as had died
idolaters, before it was forbidden; or else to excuse certain people who had
ignorantly prayed towards the first Kebla, and drank wine, &c.
g Having forgiven the crime they committed, in giving the hypocrites
leave to be absent from the expedition to Tabûc; or for the other sins which
they might, through inadvertence, have been guilty of. For the best men have
need of repentance.2
h viz., In the expedition of Tabûc; wherein Mohammed's men were driven
to such extremities that (besides what they endured by reason of the excessive
heat) ten men were obliged to ride by turns on one camel, and provisions and
water were so scarce that two men divided a date between them, and they were
obliged to drink the water out of the camels' stomachs.3
i Or, as it may be translated, who were left in suspense, whether they
should be pardoned or not.4 These were three Ansârs, named Caab Ebn Malec,
Helâl Ebn Omeyya, and Merâra Ebn Rabî, who went not with Mohammed to Tabûc,
and were therefore, on his return, secluded from the fellowship of the other
Moslems; the prophet forbidding any to salute them, or to hold discourse with
them. Under which interdiction they continued fifty days, till, on their
sincere repentance, they were at length discharged from it, by the revelation
of this passage.5
1 Al Beidâwi. 2 Idem. 3 Al Beidâwi. 4 See
before, p. 147, note t.
5 Al Beidâwi, Jallalo'ddin Abulf. Vit. Moh. p. 133, 126.
120 O true believers, fear GOD and be with the sincere.
There was no reason why the inhabitants of Medina, and the Arabs of the
desert who dwell around them, should stay behind the apostle of GOD, or should
prefer themselves before him.k This is unreasonable: because they are not
distressed either by thirst, or labor, or hunger, for the defence of GOD'S
true religion; neither do they stir a step, which may irritate the
unbelievers; neither do they receive from the enemy any damage, but a good
work is written down unto them for the same; for GOD suffereth not the reward
of the righteous to perish.
And they contribute not any sum either small or great, nor do they pass a
valley; but it is written down unto them that GOD may reward them with a
recompense exceeding that which they have wrought.
The believers are not obliged to go forth to war altogether: if a part of
every band of them go not forth, it is that they may diligently instruct
themselves in their religion;l and may admonish their people, when they return
unto them, that they may take heed to themselves.
O true believers, wage war against such of the infidels as are near you;m
and let them find severityn in you: and know that GOD is with those who fear
him.
Whenever a Sura is sent down, there are some of them who say, Which of
you hath this caused to increase in faith? It will increase the faith of
those who believe, and they shall rejoice:
but unto those in whose hearts there is an infirmity, it will add further
doubt unto their present doubt; and they shall die in their infidelity.
Do they not see that they are tried every year once or twice?o yet they
repent not, neither are they warned.
And whenever a Sura is sent down, they look at one another, saying, Doth
any one see you?p then do they turn aside. GOD shall turn aside their hearts
from the truth; because they are a people who do not understand.
k By not caring to share with him the dangers and fatigues of war. Al
Beidâwi tells us, that after Mohammed had set out for Tabûc, one Abu
Khaithama, sitting in his garden, where his wife, a very beautiful woman, had
spread a mat for him in the shade, and had set new dates and fresh water
before him, after a little reflection, cried out: This is not well that I
should thus take my ease and pleasure, while the apostle of GOD is exposed to
the scorching of the sunbeams and the inclemencies of the war; and immediately
mounting his camel, took his sword and lance, and went to join the army.
l That is, if some of every tribe of town be left behind, the end of
their being so left is that they may apply themselves to study, and attain a
more exact knowledge of the several points of their religion, so as to be able
to instruct such as, by reason of their continual employment in the wars, have
no other means of information. They say, that after the preceding passages
were revealed, reprehending those who had stayed at home during the expedition
of Tabûc, every man went to war, so that the study of religion, which is
rather more necessary for the defence and propagation of the faith than even
arms themselves, became wholly laid aside and neglected; to prevent which, for
the future, a convenient number are hereby directed to be left behind, that
they may have leisure to prosecute their studies.
m Either of your kindred or neighbours; for these claim your pity and
care in the first place, and their conversion ought first to be endeavoured.
The persons particularly meant in this passage are supposed to have been the
Jews of the tribes of Koreidha and Nadhîr, and those of Khaibar; or else the
Greeks of Syria.1
n Or fierceness in war.
o i.e., By various kinds of trials, or by being called forth to war,
and by being made witnesses of GOD'S miraculous protection of the faithful.
p They wink at one another to rise and leave the prophet's presence, if
they think they can do it without being observed, to avoid hearing the severe
and deserving reproofs which they apprehended in every new revelation. The
persons intended are the hypocritical Moslems.
1 Al Beidâwi.
Now hath an apostle come unto you of our own nation,q an excellent
person: it is grievous unto him that ye commit wickedness; he is careful over
you, and compassionate and merciful towards the believers.
130 If they turn back, say, GOD is my support: there is no GOD but he. On
him do I trust; and he is the LORD of the magnificent throne.
________