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1 See before, p. 128, and c. 33.

Unless a revelation had been previously delivered from GOD, verily a
severe punishment had been inflicted on you, for the ransom which ye took from
the captives at Bedr.z
70 Eat therefore of what ye have acquired,a that which is lawful and good;
for GOD is gracious and merciful.
O prophet, say unto the captives who are in your hands. If GOD shall know
any good to be in your hearts, he will give you better than what hath been
taken from you;b and he will forgive you, for GOD is gracious and merciful.
But if they seek to deceive thee,c verily they have deceived GOD;
wherefore he hath given thee power over them: and GOD is knowing and wise.
Moreover, they who have believed, and have fled their country, and
employed their substance and their persons in fighting for the religion of
GOD, and they who have given the prophet a refuge among them, and have
assisted him, these shall be deemed the one nearest of kin to the other.d But
they who have believed, but have not fled their country, shall have no right
of kindred at all with you, until they also fly. Yet if they ask assistance
of you on account of religion, it belongeth unto you to give them assistance;
except against a people between whom and yourselves there shall be a league
subsisting: and GOD seeth that which ye do.
And as to the infidels let them be deemed of kin the one to the other.
Unless ye do this, there will be a sedition in the earth, and grievous
corruption.
But as for them who have believed, and left their country, and have
fought for GOD's true religion, and who have allowed the prophet a retreat
among them, and have assisted him, these are really believers; they shall
receive mercy, and an honourable provision.

z That is, had not the ransom been, in strictness, lawful for you to
accept, by GOD'S having in general terms allowed you the spoil and the
captives, ye had been severely punished.
Among the seventy prisoners which the Moslems took in this battle were
Al Abbâs, one of Mohammed's uncles, and Okail, the son of Abu Tâleb and
brother of Ali. When they were brought before Mohammed, he asking the advice
of his companions what should be done with them, Abu Becr was for releasing
them on their paying ransom, saying, that they were near relations to the
prophet, and GOD might possibly forgive them on their repentance; but Omar was
for striking off their heads, as professed patrons of infidelity. Mohammed
did not approve of the latter advice, but observed that Abu Becr resembled
Abraham, who interceded for offenders, and that Omar was like Noah, who prayed
for the utter extirpation of the wicked antediluvians; and thereupon it was
agreed to accept a ransom from them and their fellow-captives. Soon after
which, Omar, going into the prophet's tent, found him and Abu Becr weeping,
and, asking them the reason of their tears, Mohammed acquainted him that this
verse had been revealed, condemning their ill-timed lenity towards their
prisoners, and that they had narrowly escaped the divine vengeance for it,
adding that, if GOD had not passed the matter over, they had certainly been
destroyed to a man, excepting only Omar and Saad Ebn Moadh, a person of as
great severity, and who was also for putting the prisoners to death.1 Yet did
not this crime go absolutely unpunished neither: for in the battle of Ohod the
Moslems lost seventy men, equal to the number of prisoners taken at Bedr, 2
which was so ordered by GOD, as a retaliation or atonement for the same.
a i.e., Of the ransom which ye have received of your prisoners. For it
seems, on this rebuke, they had some scruple of conscience whether they might
convert it to their own use or not.3
b That is, if ye repent and believe, GOD will make you abundant
retribution for the ransom ye have now paid. It is said that this passage was
revealed on the particular account of al Abbâs, who, being obliged by
Mohammed, though his uncle, to ransom both himself and his two nephews, Okail
and Nawfal Ebn al Hareth, complained that he should be reduced to beg alms of
the Koreish as long as he lived. Whereupon Mohammed asked him what was become
of the gold which he delivered to Omm al Fadl when he left Mecca, telling her
that he knew not what might befall him in the expedition, and therefore, if he
lost his life, she might keep it herself for the use of her and her children?
Al Abbâs demanded who told him this, to which Mohammed replied that GOD had
revealed it to him. And upon this al Abbâs immediately professed Islâmism,
declaring that none could know of that affair except GOD, because he gave her
the money at midnight. Some years after, al Abbâs reflecting on this passage,
confessed it to be fulfilled; for he was then not only possessed of a large
substance, but had the custody of the well Zemzem, which, he said, he
preferred to all the riches of Mecca.4
c By not paying the ransom agreed on.
d And shall consequently inherit one another's substance, preferably to
their relations by blood. And this, they say, was practised for some time,
the Mohâjerin and Ansârs being judged heirs to one another, exclusive of the
deceased's other kindred, till this passage was abrogated by the following:
Those who are related by blood shall be deemed the nearest of kin to each
other.

1 Idem. 2 See c. 3, p. 46. 3 Al Beidâwi.
4 Idem. Vide D'Herbel. Bibl. Orient. Art. Abbâs.

And they who have believe since, and have fled their country, and have
fought with you, these also are of you. And those who are related by
consanguinity shall be deemed the nearest of kin to each other preferably to
strangers according to the book of GOD; GOD knoweth all things.

________

CHAPTER IX.

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.