work is written down unto them for the same; for GOD suffereth not the reward of the righteous to perish. (122) 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. (123) 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, and may admonish their people when they return unto them, that they may take heed to themselves.

|| (124) O true believers, wage war against such of the infidels as are near you; and let them find severity in

plunder of the infidels, in which they have some participation. The reason for this proceeding is given in the next verse.

(123) Not obliged to go forth. "That is, if some of every tribe or 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 Tabúq, 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."-Sale.

(124) Wage war against the infidels. Arabia now lay at the feet of Muhammad; even foreign conquest had been undertaken with success. For this reason the command to wage war for the faith against all, both far away and near at hand, is now promulgated. The principle of chap. ii. 256 had long since been abandoned, and while the Muslims had hardly grasped the plan of the Prophet during his lifetime, yet the doctrine of a universal conquest of the world for Islám was clearly set forth in the Quran. Comp. chap. ii. 193, 215, and 244, and notes there.

Such

..

as are near. "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 Quraidha and Nadhir, and those of Khaibar; or else the Greeks of Syria." -Sale, Baidhári.

It seems best to apply this injunction to the infidels still to be

you: and know that God is with those who fear him. (125) 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: (126) 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. (127) Do they not see that they are tried every year once or twice? yet they repent not, neither are they warned. (128) And whenever a Sura is sent down, they look at one another, saying, Doth any one see you? then do they turn aside. GOD shall turn aside their hearts from the truth; because they are a people who do not understand. (129) Now hath an apostle come unto you of our own nation, an excellent person: it is grievous unto him that ye commit wickedness; he is careful over you, and compassionate and merciful towards the believers.

found in Arabia, and especially to the disaffected citizens of Madína, who were now to be dealt with in a different spirit from that shown while Muhammad had reason to fear them.

Let them find severity. Compare this with chap. iii. 160, and see notes there.

(125) The commentators say "the hypocrites were usually known when a crusade was proclaimed," i.e., by their unwillingness to go to the war. A readiness to fight in the cause of Islám had now become the test of faith.

(127) Tried every year, 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."-Sale.

(128) They look at one another. "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 deserved reproofs which they apprehend in every new revelation. The persons intended are the hypocritical Muslims." - Sale.

(129) An apostle of our own nation. See note on chap. iii. 165. This encomium, self-invented, and put into the mouth of God, is hardly consistent with the character of Muhammad as described by the apologists. Perhaps some one of them will undertake to show us how this comports with a character for honest sincerity and prophetic purity.

It is grievous to him that ye commit wickedness. The wickedness grievous to the Arabian Prophet was indifference to his wishes and (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.

want of zeal in the crusade against the infidels. It is notable that he was never grieved at the assassination of Káb and the plunder of the Quraish at Nakhla during the sacred months, or the slaughter of eight hundred helpless prisoners in cold blood.

CHAPTER X.

ENTITLED SURAT AL YUNAS (JONAH).

Revealed at Makkah.

INTRODUCTION.

THIS chapter is so called on account of the mention of the Prophet Jonah in ver. 98. It is undoubtedly of Makkan origin. There are some, however, who would assign vers. 41 and 94, or vers. 94-97, or 41-109, or even the whole Sura, to Madína. The only ground for such an opinion seems to be the reference made to the Jews in various parts of the chapter, which Jews are supposed to be of Madina. But, granting that the Jews referred to belonged to Madína, it does not follow that the chapter belongs to Madina, for history proves that for some time previous to the Hijra, Muhammad had intercourse with many of the people of Madina, some of whom were no doubt Jews. A tradition tells of Jews going to Makkah to question the Prophet, which, though in great measure apocryphal, must have had some foundation in fact. However this may be, Muhammad's familiarity with Jewish history and tradition shows that he had Jews among his friends and acquaintance. Certainly the matter of this chapter, as well as the style and animus of discourse, points to Makkah.

Date of the Revelations.

Little can be said as to the date of the revelations. The allusion to the famine in ver. 22 points to a period not far removed from the Hijra; and if what has been said of Muhammad's intercourse with the Jews of Madina be well founded, that fact points to the same period.

Principal Subjects.

The Makkans charge their Prophet with sorcery because he
is a man from among them

The Creator and Ruler of the universe the only true God
Believers rewarded at death for good deeds.

VOL. II.

VERSES

1, 2

3

4

X

Men pray to God in affliction, but forget Him with the return

of prosperity

13

The people of Makkah warned by the example of former generations

14, 15

The Quraish desire a different Quran-Muhammad protests his inability to alter it

16-18

Idolaters trust intercessors who can neither profit nor harm them

19

Unbelievers remember God in distress by land and sea, but

forget Him when delivered

:

23, 24

Life likened to water which sustains vegetable life
Paradise for Muslims and hell for the infidels

25

26-28

Idolaters will be deserted by their gods in the judgment-day 29-31

Idolaters exhorted to worship him whom they recognise as

their Creator, Preserver, and Governor.

The Quran no forgery; it confirms the former Scriptures

32-37

38

50

Infidels will believe when their punishment comes upon them 51-55

They are rejected as sorcerers and perverters of the national