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y The people here meant, say some, were the tribe of Khozâah, or,
according to others, the Aslamians, whose chief, named Helâl Ebn Owaimar,
agreed with Mohammed, when he set out against Mecca, to stand neuter; or, as
others rather think, Banu Becr Ebn Zeid.1
z These, it is said, were the tribe of Modlaj, who came in to Mohammed,
but would not be obliged to assist him in war.2
a The person hinted at here were the tribes of Asad and Ghatfân, or, as
some say, Banu Abdaldâr, who came to Medina and pretended to embrace
Mohammedism, that they might be trusted by the Moslems, but when they
returned, fell back to their old idolatry.3
b That is, by accident and without design. This passage was revealed
to decide the case of Ayâsh Ebn Abi Rabîa, the brother, by the mother's side,
of Abu Jahl, who meeting Hareth Ebn Zeid on the road, and not knowing that he
had embraced Mohammedism, slew him.4
c Which fine is to be distributed according to the laws of inheritances
given in the beginning of this chapter.5
d And no fine shall be paid, because in such case his relations, being
infidels and at open war with the Moslems, have no right to inherit what he
leaves.
e That is, unless he repent. Others, however, understand not here an
eternity of damnation (for it is the general doctrine of the Mohammedans that
none who profess that faith shall continue in hell for ever), but only a long
space of time.1
f On pretence that he only feigns to be a Moslem, that he might escape
from you. The commentators mention more instances than one of persons slain
and plundered by Mohammed's men under this pretext, notwithstanding they
declared themselves Moslems by repeating the usual form of words, and saluting
them; for which reason this passage was revealed, to prevent such rash
judgments for the future.
g That is, being willing to judge him an infidel, only that ye may kill
and plunder him.
h viz., At your first profession of Islâmism, before ye had given any
demonstrations of your sincerity and zeal therein.

1 Al Beidâwi, Jallalo'ddin. 2 Al Beidâwi. 3 Idem.
4 Idem. 5 Idem.
1 Idem.

Those believers who sit still at home, not having any hurt,i and those
who employ their fortunes and their persons for the religion of GOD, shall not
be held equal. GOD hath preferred 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,
by degrees of honour conferred on them from him, and by granting them
forgiveness and mercy; for GOD is indulgent and merciful.
Moreover unto those whom the angels put to death, having injured their
own souls,k the angels said, Of what religion were ye? they answered, We were
weak in the earth.l The angels replied, Was not GOD'S earth wide enough, that
ye might fly therein to a place of refuge?m Therefore their habitation shall
be hell; and an evil journey shall it be thither:
100 except the weak among men, and women, and children, who were not able to
find means, and were not directed in the way; these peradventure GOD will
pardon, for GOD is ready to forgive, and gracious.
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,n GOD will be obliged to reward him, for GOD is
gracious and merciful.
When ye march to war in the earth, it shall be 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.

i i.e., Not being disabled from going to war by sickness, or other just
impediment. It is said that when the passage was first revealed there was no
such exception therein, which occasioned Ebn Omm Mactûm, on his hearing it
repeated, to object, And what though I be blind? Whereupon Mohammed, 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.2
k These were certain inhabitants of Mecca, who held with the hare and
ran with the hounds, for though they embraced Mohammedism, yet they would not
leave that city to join the prophet, as the rest of the Moslems did, but on
the contrary went out with the idolaters, and were therefore slain with them
at the battle of Bedr.3
l Being unable to fly, and compelled to follow the infidels to war.
m As they did who fled to Ethiopia and to Medina.
n This passage was revealed, says al Beidâwi, on account of Jondob Ebn
Damra. This person being sick, was, in his flight, carried by his sons on a
couch, and before he arrived at Medina, perceiving his end approached, he
clapped his right hand on his left, and solemnly plighting his faith to GOD
and his apostle, died.
o To defend those who are at prayers, and to face the enemy.

2 Al Beidâwi. 3 Idem, Jallalo'ddin

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,o 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:p GOD
hath prepared for the unbelievers an ignominious punishment.
And when ye shall have ended your prayer, remember GOD, standing, and
sitting, and lying on your sides.q 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.
Be not negligent in seeking out the unbelieving people, though 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.r
We have sent down unto thee the book of the Koran with truth, that thou
mayest judge between men through that wisdom which GOD showeth thee therein;
and be not an advocate for the fraudulent;s but ask pardon of GOD for thy
wrong intention, since GOD is indulgent and merciful.
Dispute not for those who deceive one another, for GOD loveth not him who
is a deceiver or unjust.t
Such conceal themselves from men, but they conceal not themselves from
GOD; for he is with them when they imagine by night a saying which pleaseth
him not,u and GOD comprehendeth what they do.
Behold, ye are they who have disputed for them in this present life; but
who shall dispute with GOD for them on the day of resurrection, or who will
become their patron?
110 yet he who doth evil, or injureth his own soul, and afterwards asketh
pardon of God, shall find God gracious and merciful.
Whoso committeth wickedness, committeth it against his own soul: GOD is
knowing and wise.
And whoso committeth a sin or iniquity, and afterwards layeth it on the
innocent, he shall surely bear the guilt of calumny and manifest injustice.
If the indulgence and mercy of GOD had not been upon thee, surely a part
of them had studied to seduce thee;x but they shall seduce themselves only,
and shall not hurt thee at all. GOD hath sent down unto thee the book of the
Koran and wisdom, and hath taught thee that which thou knewest not;y for the
favor of GOD hath been great towards thee.
There is no good in the multitude of their private discourses, unless in
the discourse of him who recommendeth alms, or that which is right, or
agreement amongst men: whoever doth this out of a desire to please GOD, we
will surely give him a great reward.

p By keeping strict guard.
q That is, in such posture as ye shall be able.1
r This verse was revealed on occasion of the unwillingness of
Mohammed's men to accompany him in the lesser expedition of Bedr.2
s Tima Ebn Obeirak, of the sons of Dhafar, one of Mohammed's
companions, stole a coat of mail from his neighbour, Kitâda Ebn al Nomân, in a
bag of meal, and hid it at a Jew's named Zeid Ebn al Samîn; Tima, 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 out 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
Tima, the sons of Dhafar came to Mohammed 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.3
t Al Beidâwi, as an instance of the divine justice, adds, that Tima,
after the fact above mentioned, fled to Mecca, 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.
u That is, when they secretly contrive means, by false evidence or
otherwise, to lay their crimes on innocent persons.
x Meaning the sons of Dhafar.
y By instructing them in the knowledge of right and wrong, and the
rules of justice.

1 See before, c. 3, p. 52. 2 Al Beidâwi. 3 Idem,
Jallalo'ddin, Yahya.

But whoso separateth himself from the apostle, after true direction hath
been manifested unto him, and followeth any other way than than of the true
believers, we will cause him to obtain that to which he is inclined,z and will
cast him to be burned in hell; and an unhappy journey shall it be thither.
Verily GOD will not pardon the giving him a companion, but he will pardon
any crime besides that, unto whom he pleaseth: and he who giveth a companion
unto GOD is surely led aside into a wide mistake;
the infidels invoke beside him only female deities;a and only invoke
rebellious Satan.
GOD cursed him; and he said, Verily I will take of thy servants a part
cut off from the rest,b and I will seduce them, and will insinuate vain
desires into them, and I will command them and they shall cut off the ears of
cattle;c and I will command them and they shall change GOD'S creature.d But
whoever taketh Satan for his patron, besides GOD,e shall surely perish with a
manifest destruction.
He maketh them promises, and insinuateth into them vain desires; yet
Satan maketh them only deceitful promises.
120 The receptacle of these shall be hell, they shall find no refuge from
it.
But they who believe, and do good works, we will surely lead them into
gardens, through which rivers flow, they shall continue therein forever,
according to the true promise of GOD; and who is more true than GOD in what he
saith?
It shall not be according to your desires, nor according to the desires
of those who have received the scriptures.f Whoso doth evil shall be rewarded
for it; and shall not find any patron or helper, beside GOD;
but whoso doth good works, whether he be male or female, and is a true
believer, they shall be admitted into paradise, and shall not in the least be
unjustly dealt with.
Who is better in point of religion than he who resigneth himself unto
GOD, and is a worker of righteousness, and followeth the law of Abraham the
orthodox? since GOD took Abraham for his friend:g
and to God belongeth whatsoever is in heaven and on earth; GOD
comprehendeth all things.

z viz., Error, and false notions of religion.
a Namely, Allât, al Uzza, and Menât, the idols of the Meccans; or the
angels, whom they called the daughters of GOD.4
b Or, as the original may be translated, a part destined or
predetermined to be seduced by me.
c Which was done out of superstition by the old pagan Arabs. Some more
of this custom in the notes to the fifth chapter.
d Either by maiming it, or putting it to uses not designed by the
Creator. Al Beidâwi supposes the text to intend not only the superstitious
amputations of the ears and other parts of cattle, but the castration of
slaves, the marking their bodies with figures, by pricking and dyeing them
with wood or indigo (as the Arabs did and still do), the sharpening their
teeth by filing; and also sodomy, and the unnatural amours between those of
the female sex, the worship of the sun, moon, and other parts of nature, and
the like.
e i.e., By leaving the service of GOD, and doing the works of the
devil.
f That is, the promises of GOD are not to be gained by acting after
your own fancies, nor yet after the fancies of the Jews or Christians, but by
obeying the commands of GOD. This passage, they say, was revealed on a
dispute which arose between those of the three religions, each preferring his
own, and condemning the others. Some, however, suppose the persons here
spoken to in the second person were not the Mohammedans, but the idolaters.1
g Therefore the Mohammedans usually call that patriarch, as the
scripture also does, Khalîl Allah, the Friend of God, and simply al Khalîl;
and they tell the following story: That Abraham in a time of dearth sent to a
friend of his in Egypt for a supply of corn; but the friend denied him, saying
in his excuse, that though there was a famine in their country also, yet had
it been for Abraham's own family, he would have sent what he desired, but he
knew he wanted it only to entertain his guests and give away to the poor,
according to his usual hospitality. The servants whom Abraham had sent on
this message, being ashamed to return empty, to conceal the matter from their
neighbours, filled their sacks with fine white sand, which in the east pretty
much resembles meal. Abraham being informed by his servants, on their return
of their ill success, the concern he was under threw him into a sleep; and in
the meantime Sarah, knowing nothing of what had happened, opening one of the
sacks, found good flour in it, and immediately set out about making of bread.
Abraham awaking and smelling the new bread, asked her whence she had the
flour? Why, says she, from your friend in Egypt. Nay, replied the Patriarch,
it must have come from no other than my friend GOD Almighty.2

4 See the Prelim. Discourse, Sect. I. 1 Al Beidâwi,
Jallalo'ddin, Yahya,

They will consult thee concerning women;h Answer, GOD instructeth you
concerning them,i and that which is read unto you in the book of the Koran
concerning female orphans, to whom ye give not that which is ordained them,
neither will ye marry them,k and concerning weak infants,l and that ye observe
justice towards orphans: whatever good ye do, GOD knoweth it.
If a woman fear ill usage, or aversion from her husband, it shall be no
crime in them if they agree the matter amicably between themselves;m for a
reconciliation is better than a separation. Men's souls are naturally
inclined to covetousness:n but if ye be kind towards women, and fear to wrong
them, GOD is well acquainted with what ye do.
Ye can by no means carry yourselves equally between women in all
respects, although ye study to do it; therefore turn not from a wife with all
manner of aversion,o nor leave her like one in suspense:p if ye agree, and
fear to abuse your wives, GOD is gracious and merciful;
but if they separate, GOD will satisfy them both of his abundance;q for
GOD is extensive and wise,
130 and unto GOD belongeth whatsoever is in heaven and on earth. We have
already commanded those unto whom the scriptures were given before you, and we
command you also, saying, Fear GOD; but if ye disbelieve, unto GOD belongeth
whatsoever is in heaven and on earth; and GOD is self-sufficient,r and to be
praised;
for unto GOD belongeth whatsoever is in heaven and on earth, and GOD is a
sufficient protector.
If he pleaseth he will take you away, O men, and will produce others in
your stead;s for GOD is able to do this.
Whoso desireth the reward of this world, verily with GOD is the reward of
this world, and also of that which is to come; GOD both heareth and seeth.

h i.e., As to the share they are to have in the distribution of the
inheritances of their deceased relations; for it seems that the Arabs were not
satisfied with Mohammed's decision on this point, against the old customs.
i i.e., He hath already made his will known unto you, by revealing the
passages concerning inheritances in the beginning of this chapter.
k Or the words may be rendered in the affirmative, and whom ye desire
to marry. For the pagan Arabs used to wrong their female orphans in both
instances; obliging them to marry against their inclinations, if they were
beautiful or rich; or else not suffering them to marry at all, that they might
keep what belonged to them.3
l That is, male children of tender years, to whom the Arabs, in the
time of paganism, used to allow no share in the distribution of their parents'
estate.4
m By the wife's remitting part of her dower or other dues.
n So that the woman, on the one side, is unwilling to part with any of
her right; and the husband, on the other, cares not to retain one he has no
affection for; or, if he should retain her, she can scarce expect he will use
her in all respects as he ought.1
o i.e., Though you cannot use her equally well with a beloved wife, yet
observe some measures of justice towards her; for if a man is not able
perfectly to perform his duty, he ought not, for that reason, entirely to
neglect it.2
p Or like one that neither has a husband, nor is divorced, and at
liberty to marry elsewhere.
q That is, either will bless them with a better and more advantageous
match, or with peace and tranquility of mind.3
r Wanting the service of no creature.
s i.e., Either another race of men or a different species of creatures.

2 Al Beidâwi. See D'Herbel. Bibl. Orient. p. 14, and Morgan's
Mahometism Explained, vol. i. p. 132. 3 Al Beidâwi.
4 See before, p. 54, note c. 1 Al Beidâwi. 2 Idem.
3 Idem.

O true believers, observe justice when ye bear witness before GOD,
although it be against yourselves, or your parents, or relations; whether the
party be rich, or whether he be poor; for GOD is more worthy than them both:
therefore follow not your own lust in bearing testimony so that ye swerve from
justice. And whether ye wrest your evidence, or decline giving it, GOD is
well acquainted with that which ye do.
O true believers, believe in GOD and his apostle, and the book which he
hath caused to descend unto his apostle, and the book which he hath formerly
sent down.t And whosoever believeth not in GOD, and his angels, and his
scriptures, and his apostles, and the last day, he surely erreth in a wide
mistake.
Moreover they who believed, and afterwards became infidels, and then
believed again, and after that disbelieved, and increased in infidelity,u GOD
will by no means forgive them, nor direct them into the right way.
Declare unto the ungodlyx that they shall suffer a painful punishment.
They who take the unbelievers for their protectors, besides the faithful,
do they seek for power with them? since all power belongeth unto GOD.
And he hath already revealed unto you, in the book of the Korân,y the
following passage-When ye shall hear the signs of GOD, they shall not be
believed, but they shall be laughed to scorn. Therefore sit not with them who
believe not, until they engage in different discourse; for if ye do ye will
certainly become like unto them. GOD will surely gather the ungodly and the
unbelievers together in hell.
140 They who wait to observe what befalleth you, if victory be granted you
from GOD, say, Were we not with you?z But if any advantage happen to the
infidels, they say unto them, Were we not superior to you,a and have we not
defended you against the believers? GOD shall judge between you on the day of
resurrection: and GOD will not grant the unbelievers means to prevail over the
faithful.
The hypocrites act deceitfully with GOD, but he will deceive them; and
when they stand up to pray, they stand carelessly, affecting to be seen of
men, and remember not GOD, unless a little,b
wavering between faith and infidelity, and adhering neither unto these
nor unto those:c and for him whom GOD shall lead astray thou shalt find no
true path.
O true believers, take not the unbelievers for your protectors besides
the faithful. Will ye furnish GOD with an evident argument of impiety against
you?

t It is said that Abda'llah Ebn Salâm and his companions told Mohammed
that they believed in him, and his Korân, and in Moses, and the Pentateuch,
and in Ezra, but no farther; whereupon this passage was revealed, declaring
that a partial faith is little better than none at all, and that a true
believer must believe in all GOD'S prophets and revelations without
exception.4
u These were the Jews, who first believed in Moses, and afterwards fell
into idolatry by worshiping the golden calf; and though they repented of that,
yet in after ages rejected the prophets who were sent to them, and
particularly Jesus, the son of Mary, and now filled up the measure of their
unbelief by rejecting of Mohammed.5
x Mohammed here means those who hypocritically pretended to believe in
him but really did not, and by their treachery did great mischief to his
party.1
y Cap. 6.
z i.e., Did we not assist you? Therefore give us part of the spoil.2
a Would not our army have cut you off if it had not been for our faint
assistance, or rather desertion, of the Moslems, and our disheartening them?3
b That is, with the tongue, and not with the heart.
c Halting between two opinions, and being staunch friends neither to
the Moslems nor the infidels.

4 Al Beidâwi. 5 Idem. 1 Idem. 2. Idem.
3 Idem.

Moreover the hypocrites shall be in the lowest bottom of hell fire,d and
thou shalt not find any to help them thence.
But they who repent and amend, and adhere firmly unto GOD, and approve
the sincerity of their religion to GOD, they shall be numbered with the
faithful; and GOD will surely give the faithful a great reward.
And how should GOD go about to punish you, if ye be thankful and believe?
for GOD is grateful and wise.
GOD loveth not the speaking ill of any one in public, unless he who is
injured call for assistance; and GOD heareth and knoweth:
whether ye publish a good action, or conceal it, or forgive evil, verily
GOD is gracious and powerful.
They who believe not in GOD, and his apostles, and would make a
distinction between GOD and his apostles,e and say, We believe in some of the
prophets and reject others of them, and seek to take a middle way in this
matter;
150 these are really unbelievers: and we have prepared for the unbelievers
an ignominious punishment.
But they who believe in GOD and his apostles, and make no distinction
between any of them, unto those will we surely give their reward; and GOD is
gracious and merciful.
They who have received the scripturesf will demand of thee, that thou
cause a book to descend unto them from heaven: they formerly asked of Moses a
greater thing than this: for they said, Show us GOD visibly.g Wherefore a
storm of fire from heaven destroyed them, because of their iniquity. Then
they took the calf for their God,h after that evident proofs of the divine
unity had come unto them: but we forgave them that, and gave Moses a manifest
power to punish them.i
And we lifted the mountain of Sinai over them,k when we exacted from them
their covenant; and said unto them, Enter the gate of the city worshipping.l
We also said unto them, Transgress not on the Sabbath-day. And we received
from them a firm covenant, that they would observe these things.
Therefore for thatm they have made void their covenant, and have not
believed in the signs of GOD, and have slain the prophets unjustly, and have
said, Our hearts are circumcised; (but GOD hath sealed them up, because of
their unbelief; therefore they shall not believe, except a few of them:)
and for that they have not believed in Jesus, and have spoken against
Mary a grievous calumny;n

d See the Preliminary Discourse, Sect. IV.
e See c. 2, p. 31, note h.
f That is, the Jews; who demanded of Mohammed, as a proof of his
mission, that they might see a book of revelations descend to him from heaven,
or that he would produce one written in a celestial character, like the two
tables of Moses.
g See chapter 2, p. 6.
This story seems to be an addition to what Moses says of the seventy
elders, who went up to the mountain with him, and with Aaron, Nadab, and
Abihu, and saw the GOD of Israel.1
h See chapter 2, p. 6.
i See ibid. p. 6, note m.
k See ibid. p. 8.
l See ibid. p. 7.
m There being nothing in the following words of this sentence, to
answer to the causal for that, Jallalo'ddin supposes something to be
understood to complete the sense, as therefore we have cursed them, or the
like.
n By accusing her of fornication.2