kept sacred; and they allow that which God hath forbidden.

K

The evil of

their actions hath been prepared for them: for GOD directeth not the uubelieving people. O true believers, what ailed you, that when it was said unto you, Go forth to fight for the religion of GoD, ye inclined heavily towards the earth? Do ye prefer the present life to that which is to come? But the provision of this life, in respect of that which is to come, is but slender. Unless ye go forth when ye are summoned to war, God will punish you with a grievous punishment; and he will place another people in your stead, and ye shall not hurt him at all; for GoD is almighty. If ye assist not the prophet, verily God will assist him, as he assisted him formerly, when the unbelievers drove him out of Mecca, the second of two: when they were both in the cave; when he said unto his companion, Be not grieved, for God is with us." And God sent down his security" upon him, and strengthened him with armies of angels, whom ye saw not. And he made the word of those who believed not to be abased, and the word of God was exalted; for God is mighty and wise. Go forth to battle, both light and heavy, and employ your substance and your persons for the advancement of God's religion. This will be better for you, if ye know it. If it had been a near advantage, and a moderate journey, they had surely followed thee; but the way seemed tedious unto them and yet they will swear by GoD, saying, If we had been able, we had surely gone forth with you. They destroy their own souls; for God knoweth that they are liars. GOD forgive thee! why didst thou give them leave to stay at home," until they who speak the truth, when they excuse themselves, had become manifested unto thee, and thou hadst known the liars? They who believe in GOD and the last day, will not ask leave of thee to be excused from employing their substance and their persons for the advancement of God's true religion; and GoD knoweth those who fear him. Verily they only

1 viz. In the expedition of Tabuc, a town situate about half way between Medina and Damascus, which Mohammed undertook against the Greeks, with an army of thirty thousand men, in the ninth year of the Hejra. On this expedition the Moslems set out with great unwillingness, because it was undertaken in the midst of the summer heats, and a a time of great drought and scarcity; whereby the soldiers suffered so much, that this army was called the distressed army; besides, their fruits were just ripe, and they had much rather have stayed to have gathered them."

*See chap. 5, p. 89.

1 That is, having only Abu Becr with him.

See the Prelim. Disc. sect. ii. p. 36.

"See before, p. 6, note q.

Who, as some imagine, guarded him in the cave. Or the words may relate to the succours from heaven which Mohammed pretended to have received in several encounters; as at Bedr, the war of the ditch, and the battle of Honein.

Pi. e. Whether the expedition be agreeable or not; or whether ye have sufficient arms and provisions or not; or whether ye be on horseback or on foot, &c.

Young and old, go forth to combat."-Savary.

That is, had there been no difficulties to surmount in the expedition of Tabûc, and the march thither had been short and easy, so that the plunder might have cost them little or no trouble, they would not have been so back ward.

For Mohammed excused several of his men, on their request, from going on this expedition; as Abda'llah Ebn Obba, and his hypocritical adherents, and also three of the Ansars; for which he is here reprehended.

'Al Beidâwi, Jallalo'ddin. Vide Abulfed. Vit. Moh. p. 123.

will ask leave of thee to stay behind, who believe not in God and the last day, and whose hearts doubt concerning the faith: wherefore they are tossed to and fro in their doubting. If they had been willing to go forth with thee, they had certainly prepared for that purpose a provision of arms and necessaries : but God was averse to their going forth; wherefore he rendered them slothful, and it was said unto them, Sit ye still with those who sit still. If they had gone forth with you, they had only been a burden unto you, and had run to and fro between you, stirring you up to sedition; and there would have been some among you, who would have given ear unto them: and GoD knoweth the wicked. They formerly sought to raise a sedition,' and they disturbed thy affairs, until the truth came, and the decree of God was made manifest; although they were averse thereto. There is of them who saith unto thee, Give me leave to stay behind, and expose me not to temptation." Have they not fallen into temptation at home?* But hell will surely encompass the unbelievers. If good happen unto thee, it grieveth them: but if a misfortune befall thee, they say, We ordered our business before; and they turn their backs, and rejoice at thy mishap. Say, Nothing shall befall us, but what God hath decreed for us: he is our patron; and on God let the faithful trust. Say, Do ye expect any other should befall us, than one of the two most excellent things; either victory or martyrdom? But we expect concerning you, that God inflict a punishment on you, either from himself, or by our hands. Wait, therefore, to see what will be the end of both; for we will wait for you. Say, Expend your money in pious uses, either voluntarily, or by constraint, it shall not be accepted of you; because ye are wicked people. And nothing hindereth their contributions from being accepted of them, but that they believe not in GoD and his apostle, and perform not the duty of prayer, otherwise than sluggishly; and expend not their money for God's service, otherwise than unwillingly. Let not therefore their riches, or their children cause thee to marvel. Verily GoD intendeth only to punish them by these things in this world; and that their souls may depart while they are unbelievers. They swear by God that they are of you; yet they are not of you, but are people who stand in fear. If they find a place of refuge, or caves, or a retreating hole, they

a

i. e. With the women and children, and other impotent people.

As they did at the battle of Ohod.

By obliging me to go, against my will, on an expedition, the hardships of which may tempt me to rebel or to desert. It is related that one Jadd Ebn Kais said that the Ansårs well knew he was much given to women, and he dared not trust himself with the Greek girls; wherefore he desired he might be left behind, and he would assist them with his purse,"

Discovering their hypocrisy by their backwardness to go to war for the promotion of the true religion.

Many of them have said, Exempt us from war; involve us not in dissension. Were they not already fallen into it ?"-Savary.

That is, we took care to keep out of harm's way by staying at home.

i. e. Either by some signal judgment from heaven, or by remitting their punishment to the true believers.

viz. Stanch Moslems.

Hypocritically concealing their infidelity, lest ye should chastise them, as ye have done

See chap. 3, p. 53.

Al Beidâwi.

surely turn towards the same, and in a headstrong manner, haste thereto. There is of them also who spreadeth ill reports of thee, in relation to thy distribution of the alms: yet if they receive part thereof, they are well pleased; but if they receive not a part thereof, behold, they are angry. But if they had been pleased with that which GoD and his apostle had given them, and had said, God is our support; GOD will give unto us of his abundance, and his prophet also; verily unto God do we make our supplications: it would have been more decent. Alms are to be distributeda only unto the poor, and the needy," and those who are employed in collecting and distributing the same, and unto those whose hearts are reconciled," and for the redemption of captives, and unto those who are in debt and insolvent, and for the advancement of God's religion, and unto the traveller. This is an ordinance from God: and GoD is knowing and wise. There are some of them who injure the prophet, and say, He is an ear. Answer, He is an ear of good unto you," he believeth in God, and giveth credit to the faithful, and is a mercy unto such of you who believe. But they who injure the apostle of God, shall suffer a painful punishment. They swear unto you by GoD, that they may please you; but it is more just that they should please GoD and his apostle, if they are true believers. Do they not know that he who opposeth GoD and his apostle, shall without doubt be punished with the fire of hell; and shall remain therein for ever? This will be great ignominy. The hypocrites are apprehensive lest a Sura should be revealed concerning them, to declare unto them that which is in their hearts. Say unto them, Scoff ye; but God will surely bring to light that which ye fear should be discovered. And if thou ask them the reason of this scoffing, they say, Verily we were only engaged in discourse; and jesting among ourselves. Say, Do ye scoff at GoD and his signs, and at

the professed infidels and apostates; and yet ready to avow their infidelity, when they think they may do it with safety.

This person was Abu'l Jowadh the hypocrite, who said Mohammed gave them away among the keepers of sheep only; or, as others suppose, Ebn Dhi'lkhowaisara, who found fault with the prophet's distribution of the spoils taken at Honein, because he gave them all among the Meccans, to reconcile and gain them over to his religion and interest.' d See what is said as to this point in the Prelim. Disc. sect. iv.

e

The commentators make a distinction between these two words in the original, fakîr and meskîn: one, they say, signifies him who is utterly destitute both of money and means of livelihood; the other, one who is in want indeed, but is able to get something towards his own support. But to which of the two words either of these different significations properly belongs, the critics differ.

That is, who were lately enemies to the faithful, but have now embraced Mohammedism, and entered into amity with them. For Mohammed, to gain their hearts and confirm them in his religion, made large presents to the chief of the Koreish out of the spoils at Honein, as has been just now mentioned. But this law, they say, became of no obligation when the Mohammedan faith was established, and stood not in need of such methods for its support.

i. e. He hears every thing that we say; and gives credit to all the stories that are carried to him.

Giving credit to nothing that may do you hurt.

So the Mohammedans call a chapter of the Korân."

It is related that in the expedition of Tabûc, a company of hypocrites, passing near

Al Beidâwi. Vide Abulfed. Vit. Moh. pp. 118, 119.

See the Prelim. Disc. sect. iii. p. 41.

2 Abulfed. ibid.

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 unbelievers 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 what 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.3

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 dis-. approve 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: Gop 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.1

• The commentators tell us, that fifteen men conspired to kill Mohammed in his return from Tabuc, 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 Ammâr 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 Mohammed'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 Koran, 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 ostentation, and that God and his apostle might well have excused Abu Okail's mite; which occasioned this passage.

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