stood; and whoever entereth therein shall be safe. And it is a duty towards GOD, incumbent on those who are able to go thither, to visit this house; but whosoever disbelieveth, verily GOD needeth not the service of any creature. (98) Say, O ye who have received the scriptures, why do ye not believe in the signs of GOD? (99) Say, O ye who have received the scriptures, why do ye keep back from the way of God him who believeth? Ye seek to make it crooked, and yet are witnesses that it is the right: but God will not be unmindful of what ye do. (100) O true believers, if ye obey some of those who have received the scripture, they will render you infidels, after ye have believed; (101) and how can ye be infidels, when

Kaabah, and wild beasts put off their fierceness there; that none who came against it in a hostile manner ever prospered, as appeared particularly in the unfortunate expedition of Abraha al Ashram (chap. cv.); and other fables of the same stamp which the Muhammadans are taught to believe."

The place of Abraham. See note on chap. ii. 125; also Rodwell in loco.

Those who are able. "According to an exposition of this passage attributed to Muhammad, he is supposed to be able to perform the pilgrimage who can supply himself with provisions for the journey and a beast to ride upon. Al Shafa'í has decided that those who have money enough, if they cannot go themselves, must hire some other to go in their room. Málik Ibn Ans thinks he is to be reckoned able who is strong and healthy, and can bear the fatigue of the journey on foot, if he has no beast to ride, and can also earn his living by the way. But Abu Hanifah is of opinion that both money sufficient and health of body are requisite to make the pilgrimage a duty." -Sale, Baidháwi.

(99) Him who believeth. The person alluded to here is said to be 'Amár or Sarhan, whom the Jews endeavoured to pervert from the way of Islám (Tafsir-i-Raufi).

(100-109) If ye obey, &c. "This passage was revealed on occasion of a quarrel excited between the tribes of al Aus and al Khazraj by one Shás Ibn Qais, a Jew, who, passing by some of both tribes as they were sitting discoursing familiarly together, and being inwardly vexed at the friendship and harmony which reigned among them on their embracing Muhammadanism, whereas they had been for 120 years before most inveterate and mortal enemies, though descendants of two brothers, in order to set them at variance sent a young man to sit down by them, directing him to relate the story of the battle of Buáth (a place near Madina), wherein, after a bloody fight, al Aus had the better of al Khazraj, and to repeat some verses

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the signs of God are read unto you, and his apostle is among you? But he who cleaveth firmly unto GOD is already directed in the right way.

|| (102) O believers, fear GOD with his true fear; and die not unless ye also be true believers. (103) And cleave all of you unto the covenant of GOD, and depart not from it, and remember the favour of God towards you: since ye were enemies, and he reconciled your hearts, and ye became companions and brethren by his favour: and ye were on the brink of a pit of fire, and he delivered you thence. Thus God declareth unto you his signs, that ye may be directed. (104) Let there be people among you who invite to the best religion; and command

on that subject. The young man executed his orders; whereupon those of each tribe began to magnify themselves, and to reflect on and irritate the other, till at length they called to arms, and great numbers getting together on each side, a dangerous battle had ensued if Muhammad had not stepped in and reconciled them by representing to them how much they would be to blame if they returned to paganism and revived those animosities which Islám had composed, and telling them that what had happened was a trick of the devil to disturb their present tranquillity."-Sale. Baidháwi, Tafsir-i-Raufi.

The incident here related shows the powerful influence Muhammad had acquired over these fiery young men. Spirits aroused to a frenzy of excitement are calmed in a moment by the presence of the prophet and the voice of the oracle giving expression to the words of this verse.

(102) Fear God with his true fear. The Tafsir-i-Raufi says most commentators regard this verse as abrogated, on the ground that it is impossible for man to fear God as he ought to be feared. It is more likely that the passage was addressed to certain adherents of the tribes of Aus and Khazraj at Madína; these are here exhorted to remain steadfast in the faith even unto death.

(103) And cleave. unto the covenant. In Arabic, Hold fast by the cord of God. The allusion may be either to the Quran, sometimes called by Muhammad Habl Allih al matán, i.e., the sure cord of God (Sale, on authority of Baidháwi), or to Islam, as the means of salvation.

Since ye were enemies. The tribes of Aus and Khazraj are here reminded of what Islám had done for them.

(104) A people who invite, &c. Abdul Qadir thinks this verse required that a body of men should be kept for religious warfare (Jihad), which should extirpate all heresy, as well as propagate the true faith. This view certainly accords with the spirit of Islám. The sword is its strong argument, and the end of all controversy.

that which is just, and forbid that which is evil; and they shall be happy. (105) And be not as they who are divided, and disagree in matters of religion, after manifest proofs have been brought unto them: they shall suffer a great torment. (106) On the day of resurrection some faces shall become white, and other faces shall become black. And unto them whose faces shall become black God will say, Have you returned unto your unbelief after ye had believed? therefore taste the punishment for that ye have been unbelievers: (107) but they whose faces shall become white shall be in the mercy of GOD, therein shall they remain for ever. (108) These are the signs of GOD: we recite them unto thee with truth. GOD will not deal unjustly with his creatures. (109) And to GOD belongeth whatever is in heaven and on earth; and to GOD shall all things return.

|| (110) Ye are the best nation that hath been raised up R unto mankind: ye command that which is just, and ye forbid that which is unjust, and ye believe in God. And if they who have received the scriptures had believed, it had surely been the better for them: there are believers

(105) They who are divided, i.e., Jews and Christians. Nevertheless Muslims are as thoroughly divided in matters of religion as ever Christians were.

(106) Faces...white...and black. See Prelim. Disc., pp. 149, 150. (109) This verse ends the passage said to have been revealed on the occasion of the threatened outbreak between the tribes of Aus and Khazraj. See note on ver. 101.

(110) Ye are the best nation. The Muslims are now regarded as the chosen people of God. The word ummat is here translated "nation," and by Rodwell "folk." It is, however, used to describe the followers of the prophets, e.g., the ummat of Moses (Jews), the ummat of Jesus (Christians), the ummat of Muhammad (Muslims). This statement is hardly reconcilable with the claim that the ummat of every true prophet belongs to Islám. The comparison is probably drawn between the Jews, Christians, and Muslims of Muhammad's day. It must be observed that the reason given for their superiority is not very convincing, and the high claim set up here for Muslim integrity is not borne out by historical evidence.

There are believers. "As Abdullah Ibn Salám and his companions, and those of the tribes of al Aus and al Khazraj, who had embraced Muhammadanism." -Sale.

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among them, but the greater part of them are transgressors. (111) They shall not hurt you, unless with a slight hurt; and if they fight against you, they shall turn their backs to you; and they shall not be helped. (112) They are smitten with vileness wheresoever they are found; unless they obtain security by entering into a treaty with GOD, and a treaty with men: and they draw on themselves indignation from GOD, and they are afflicted with poverty. This they suffer because they disbelieved the signs of God and slew the prophets unjustly; this, because they were rebellious and transgressed. (113) Yet they are not all alike: there are of those who have received the scriptures, upright people; they meditate on the signs of GOD in the night season, and worship; (114) they believe in God, and the last day; and command that which is just, and forbid that which is unjust, and zealously strive to excel in good works; these are of the righteous. (115) And ye shall not be denied the reward

(111) They shall not be helped. "This verse, al Baidhawi says, is one of those whose meaning is mysterious, and relates to something future; intimating the low condition to which the Jewish tribes of Quraidha, Nadir, Bani Qainuqáa, and those who dwelt at Khaibar, were afterwards reduced by Muhammad."-Sale.

(112) They are smitten. The past tense used for the future, meaning that they shall certainly be smitten, &c. The passage indicates the change of policy in respect to the Jews of Madina and the vicinity. They are now to submit to be plundered and exiled as the Bani Nadhír, or be slaughtered as the Bani Quraidha, as the only alternative to their accepting Islám. The fate of these tribes at the hands of Muhammad sadly illustrates Matt. xxvii. 25. It is remarkable that the reason given here for the punishment of the Jews accords with the denunciations of the Bible, and this notwithstanding the selfish and cruel designs of the Arabian prophet. "They slew the prophets, were rebellious and transgressed."

(113) They are not all alike. Some had become Muslims. These meditate on the "signs of God," i.e., the Quran. Whether any were good or bad, just or unjust, depended now upon their being Muslims or unbelievers. Compare our Lord's words, Matt. vii. 22, 23.

Night-season. Night devotions, especially those performed between midnight and morning, are regarded as peculiarly meritorious. See Mishqát ul Masábíh, book iv. chap. xxxvi.

(115) And ye shall not be denied, &c. Rodwell also translates "ye shall not be denied," &c. Sale says, "Some copies have a different

of the good which ye do; for GOD knoweth the pious. (116) As for the unbelievers, their wealth shall not profit them at all, neither their children, against GOD: they shall be the companions of hell fire; they shall continue therein for ever. (117) The likeness of that which they lay out in this present life is as a wind wherein there is a scorching cold: it falleth on the standing corn of those men who have injured their own souls, and destroyeth it. And GOD dealeth not unjustly with them; but they injure their own souls. (118) O true believers, contract not an intimate friendship with any besides yourselves; they will not fail to corrupt you. They wish for that which may cause you to perish: their hatred hath already appeared

reading," viz., they shall not be denied. This reading, in the third person instead of the second, is that of all Arabic copies I have seen. The reading of the text is contrary to the analogy of the previous context. I think, therefore, the reading of Fluegel, though doubtless sanctioned by good authority, is in error. A careful collation of any considerable number of ancient MSS. would no doubt bring to light many such various readings.

(117) Savary translates, "Their alms are like unto an icy wind, which bloweth on the fields of the perverse and destroyeth their productions." The idea seems to be, that while the alms (good, ver. 115) of the faithful will bring back a certain reward, those of the unbelievers will be as a drain on their wealth, a blight on their crops. Good works without faith in Islám are of no avail.

(118) Contract not friendship, &c. Muhammad was exceedingly jealous of counter-influences. Such friendships were sure to result in apostasy from Islám. The sentiment of chap. v. 104 seems to be the reverse of this. There he says, "He who erreth shall not hurt you while you are directed." The consistency of these statements is to be found in the circumstances of the new religion. Before the political power of the Prophet was secured, it was his policy to preserve his people from the contaminating influences of the unbelievers. They were to be avoided, no friendships were to be formed with them. In argument no reply was to be made beyond a declaration of adherence to Islám. Afterwards, however, when the power of the Muslims was supreme, they could afford to defy opposition. Success had rendered the chances of apostasy from Islám almost nil. The erring ones had therefore little power to injure. Yet, with all the power of Islám, it has been, and is still, the most intolerant of all religions.

Their haired. See the suspicious fears of Muhammad illustrated by his treatment of the Bani Nadhír in Muir's Life of Mahomet, vol. iii. pp. 209, 210.