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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.

________

CHAPTER X.

ENTITLED, JONAS;r REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL GOD.

AL. R.s These are the signs of the wise book.
Is it a strange thing unto the men of Mecca, that we have revealed our
will unto a man from among them,t saying, Denounce threats unto men if they
believe not; and bear good tidings unto those who believe, that on the merit
of their sincerity they have an interest with their LORD? The unbelievers
say, This is manifest sorcery.u
Verily your LORD is GOD, who hath created the heavens and the earth in
six days; and then ascended his throne, to take on himself the government of
all things. There is no intercessor, but by his permission.x This is GOD,
your LORD; therefore serve him. Will ye not consider?
Unto him shall ye all return according to the certain promise of GOD; for
he produceth a creature, and then causeth it to return again; that he may
reward those who believe and do that which is right, with equity. But as for
the unbelievers, they shall drink boiling water, and they shall suffer a
grievous punishment, for that they have disbelieved.
It is he who hath ordained the sun to shine by day, and the moon for a
light by night; and had appointed her stations, that ye might know the number
of years, and the computation of time. GOD hath not created this, but with
truth. He explaineth his signs unto people who understand.
Moreover in the vicissitudes of night and day, and whatever GOD hath
created in heaven and earth, are surely signs unto men who fear him.

q See chapter 3, p. 49, note n
r This prophet is mentioned towards the end of the chapter.
s See the Prelim. Disc. Sec. III. p. 46, 47.
t And not one of the most powerful among them neither; so that the
Koreish said it was a wonder GOD could find out no other messenger than the
orphan pupil of Abu Taleb.2
u Meaning the Korân. According to the reading of some copies, the
words may be rendered, This man (i.e., Mohammed) is no other than a manifest
sorcerer.
x These words were revealed to refute the foolish opinion of the
idolatrous Meccans, who imagined their idols were intercessors with GOD for
them.