his apostle? offer not an excuse: now are ye become infidels, after your faith. If we forgive a part of you, we will punish a part, for that they have been wicked doers. Hypocritical men and women are the one of them of the other: they command that which is evil, and forbid that which is just, and shut their hands from giving alms. They have forgotten God; wherefore he hath forgotten them: verily the hypocrites are those who act wickedly. GoD denounceth unto the hypocrites, both men and women, and to the unbelievers, the fire of hell; they shall remain therein for ever: this will be their sufficient reward; God hath cursed them, and they shall endure a lasting torment. As they who have been before you, so are ye. They were superior to you in strength, and had more abundance of wealth and of children; and they enjoyed their portion in this world; and ye also enjoy your portion here, as they who have preceded you enjoyed their portion. And ye engage yourselves in vain discourses, like unto those wherein they engaged themselves. The works of these are vain both in this world and in that which is to come; and these are they who perish. Have they not been acquainted with the history of those who have been before them? of the people of Noah, and of Ad, and of Thamud, and of the people of Abraham, and of the inhabitants of Madian, and of the cities which were overthrown? Their apostles came unto them with evident demonstrations: and God was not disposed to treat them unjustly; but they dealt unjustly with their own souls. And the faithful men, and the faithful women, are friends one to another: they command that which is just, and they forbid that which is evil; and they are constant at prayer, and pay their appointed alms; and they obey God and his apostle unto these will GOD be merciful; for he is mighty and wise. GOD promiseth unto the true believers, both men and women, gardens through which rivers flow, wherein they shall remain for ever; and delicious dwellings in the gardens of perpetual abode: but good-will from God shall be their most excellent reward. This will be great felicity. O prophet, wage war against the un believers and the hypocrites, and be severe unto them: for their dwelling shall be hell; an unhappy journey shall it be thither! They swear by GoD that they said not what they are charged with: yet they spake the word of infidelity, and became unbelievers after they had embraced Islam."

And

Mohammed, said to one another, Behold that man; he would take the strong holds of Syria away! away! which being told the prophet, he called them to him, and asked them why they had said so? whereto they replied with an oath, that they were not talking of wha related to him or his companions, but were only diverting themselves with indifferent discourse, to beguile the tediousness of the way."

Namely, Sodom and Gomorrah, and the other cities which shared their fate, and are thence called al Motakifât, or the subverted.

Literally, gardens of Eden; but the commentators do not take the word Eden in the sense which it bears in Hebrew; as has been elsewhere observed.

(In Hebrew it signifies a place of delight. In the Arabic it means a place fit for the pasturing of flocks.-Savary.)

It is related that al Jallas Ebn Soweid, hearing some passages of this chapter, which sharply reprehended those who refused to go on the abovementioned expedition of Tabûc, declared, that if what Mohammed said of his brethren was true, they were worse than asses.

• Al Beidâwi.

'See chap. 11.

See the Prelim. Disc. p. 133.

they designed that which they could not effect; and they did not disapprove the design for any other reason than because God and his apostle had enriched them of his bounty. If they repent it will be better for them; but if they relapse, GoD will punish them with a grievous torment, in this world and in the next; and they shall have no portion on earth, nor any protector. There are some of them who made a covenant with God, saying, Verily if he give us of his abundance, we will give alms, and become righteous people. Yet when they had given unto him of his abundance, they became covetous thereof, and turned back, and retired afar off. Wherefore he hath caused hypocrisy to succeed in their hearts, until the day whereon they shall meet him; for that they failed to perform unto GOD that which they had promised him, and for that they prevaricated. Do they not know that God knoweth whatever they conceal, and their private discourses; and that GOD is the knower of secrets? They who traduce such of the believers as are liberal in giving alms beyond what they are obliged, and those who find nothing to give, but what they gain by their industry; and therefore scoff at them: GoD shall scoff at them, and they

Which coming to the prophet's ear, he sent for him; and he denied the words upon oath. But on the immediate revelation of this passage, he confessed his fault, and his repentance was accepted."

The commentators tell us, that fifteen men conspired to kill Mohammed in his return from Tabûc, by pushing him from his camel into a precipice, as he rode by night over the highest part of al Akaba. But when they were going to execute their design, Hodheifa, who followed and drove the prophet's camel, which was led by Ammar Ebn Yaser, hearing the tread of camels and the clashing of arms, gave the alarm, upon which they fled. Some, however, suppose the design here meant was a plot to expel Mohammed from Medina."

For Mohanimed's residing at Medina was of great advantage to the place, the inhabitants being generally poor, and in want of most conveniences of life; but on the prophet's coming among them, they became possessed of large herds of cattle, and money also. Al Beidawi says that the above named al Jallâs, in particular, having a servant killed, received, by Mohammed's order, no less than ten thousand dirhems, or about three hundred pounds, as a fine for the redemption of his blood.

An instance of this is given in Thálaba Ebn Hateb, who came to Mohammed, and desired him to beg of God, that he would bestow riches on him. The prophet at first advised him rather to be thankful for the little he had than to covet more, which might become a temptation to him; but on Thálaba's repeated request and solemn promise that he would make a good use of his riches, he was at length prevailed on, and preferred the petition to God. Thálaba in a short time grew vastly rich, which Mohammed being acquainted with, sent two collectors to gather the alms; other people readily paid them, but when they came to Thálaba, and read the injunction to him out of the Korân, he told them that it was not alms, but tribute, or next kin to tribute, and bid them go back till he had better considered of it. Upon which this passage was revealed; and when Thalaba came afterwards and brought his alms, Mohammed told him that God had commanded him not to accept it, and threw dust upon his head, saying, This is what thou hast deserved. He then offered his alms to Abu Becr, who refused to accept them; as did Omar some years after, when he was Khalîf."

Al Beidâwi relates, that Mohammed exhorting his followers to voluntary alms, among others Abda'lrahmân Ebn Awf gave four thousand dirhems, which was one half of what he had; Asem Ebn Adda gave an hundred beasts' loads of dates; and Abu Okail a Saá, which is no more than the sixtieth part of a load, of the same fruit, but was the half of what he had earned by a night's hard work. This Mohammed accepted; whereupon the hypocrites said that Abda'lrahmân and Asem gave what they did out of ostertation, and that God and his apostle might well have excused Abu Okail's mite; which occasic ned this passage.

I suppose this collection was made to defray the charge of the expedition of Tabuc, owards which, as another writer tells us, that Abu Becr contributed all that he had, and

shall suffer a grievous punishment. Ask forgiveness for them, or do not ask forgiveness for them; it will be equal. If thou ask forgiveness for them seventy times, GoD will by no means forgive them. This is the divine pleasure, for that they believe not in GoD, and his apostle; and GoD directeth not the ungodly people. They who were left at home in the expedition of Tabûc, were glad of their staying behind the apostle of God, and were unwilling to employ their substance and their persons for the advancement of God's true religion; and they said, Go not forth in the neat. Say, the fire of hell will be hotter; if they understood this. Wherefore let them laugh little, and weep much, as a reward for that which they have done.* If God bring thee back unto some of them," and they ask thee leave to go forth to war with thee, say, Ye shall not go forth with me for the future, neither shall ye fight an enemy with me; ye were pleased with sitting at home the first time; sit ye at home therefore with those who stay behind. Neither do thou ever pray over any of them who shall die, neither stand at his grave for that they believed not in GoD and his apostle, and die in their wickedness. Let not their riches or their children cause thee to marvel: for GoD intendeth only to punish them therewith in this world, and that their souls may depart, while they are infidels. When a Sura is sent down, wherein it is said, Believe in GOD, and go forth to war with his apostle; those who are in plentiful circumstances among them ask leave of thee to stay behind, and say, Suffer us to be of the number of those who sit at home. They are well pleased to be with those who stay behind, and their hearts are sealed Othman very largely; viz. as it is said, three hundred camels for slaughter, and a thousand dinars of gold.'

In the last sickness of Abda'llah Ebn Obba the hypocrite, (who died in the ninth year of the Hejra) his son, named also Abdallah, came and asked Mohammed to beg pardon of God for him; which he did, and thereupon the former part of this verse was revealed. But the prophet, not taking that for a repulse, said he would pray seventy times for him; upon which the latter part of this verse was revealed, declaring it would be absolutely in vain. It may be observed that the numbers seven, and seventy, and seven hundred, are frequently used by the eastern writers to signify, not so many precisely, but only an indefinite number, greater or lesser; several examples of which are to be met with in the scripture.

2

This they spoke in a scoffing manner to one another; because, as has been observed, the expedition to Tabûc was undertaken in a very hot and dry season.

Let them laugh for a few moments! Long-continued tears will be the consequence of their conduct."-Savary.

That is, if thou return in safety to Medina to the hypocrites; who are here called some of them who stayed behind, because they were not all hypocrites. The whole number is said to have been twelve."

This passage was also revealed on account of Abda'llah Ebn Obba. In his last illness he desired to see Mohammed, and when he was come, asked him to beg forgiveness of God for him, and requested that his corpse might be wrapped up in the garment that was next his body, (which might have the same efficacy with the habit of a Franciscan) and that he would pray over him when dead. Accordingly when he was dead, the prophet sent his shirt, or inner vestment, to shroud the corpse, and was going to pray over it, but was forbidden by these words. Some say they were not revealed till he had actually prayed for him.'

Either by assisting at his funeral, or visiting his sepulchre. 'See before, p. 156, note i, and Prelim. Disc. p. 41.

Abulfed. Vit. Moh. p. 123.

'Al Beidâwi.

'Matt. xviii. 22

⚫Al Beidâ wi.

' Idem.

up; wherefore they do not understand. 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. Gon hath prepared for them gardens through which rivers flow; they shall remain therein for ever. This will be great felicity. And certain Arabs of the desert came to excuse themselves, 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, 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. 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. *[XI.] 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 behaviour; 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, when ye are returned unto them, that ye may let them alone. 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; and GoD is knowing and wise. Of the Arabs of the desert there is who reckoneth

• These were the tribes of Asad and Ghatfan, 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.

C

By reason of their extreme poverty; as those of Joheina, Mozeina, and Banu Odhra.” 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 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 Masa and his companions."

And not chastise them.

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.'

• Al Beidâwi. ' Idem.

• Idem. Idem. See the Prelim. Disc. p. 18 and 22.

that which he expendeth for the service of God, to be as tribute," and waiteth. that some change of fortune' may be fall you. A change for evil shall happen unto them; for God both heareth and knoweth. 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. As for the leaders and the first of the Mohajerin, and the Ansars, 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 for ever. This shall be great felicity. And of the Arabs of the desert who dwell round about you, there are hypocritical persons: 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:" afterwards shall they be sent to a grievous torment. And others have acknowledged their crimes. They have mixed a good action with another which is bad: 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; and pray for them: for thy prayers shall be a security of mind unto them; and

Or a contribution exacted by force, the payment of which he can in no wise avoid. Hoping that some reverse may afford a convenient opportunity of throwing off the burden.

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.'

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 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."

i. e. In the neighbourhood of Medina. These were the tribes of Joheina, Mozeina, Aslam, Ashja, and Ghifâr.'

Either by exposing them to public share, 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 corporeal punishment.

Making no hypocritical excuses for them. These were certain men, who having stayed at home instead of accompanying Mohammed to Tabuc, 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. Though they were backward in going to war, and held with the hypocrites, yet they confessed their crime and repented.

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 thei transgression; but he told them he had no orders to accept any thing from them: upon which this verse was sent down, allowing him to take their alms.