CHAP. IX.
Intitled, The Declaration of Immunity
[a]
; revealed at Medina.
[a]
The reason why the chapter had this title appears from the first
verse. Some, however, give it other titles, and particularly that of
Repentance, which is mentioned immediately after.
It is observable that this chapter alone has not the auspicatory form,
In the name of the most merciful God, prefixed to it; the reason of which
omission, as some think, was, because these words imply a concession of
security, which is utterly taken away by this chapter, after a fixed time;
wherefore some have called it the chapter of Punishment; others say that
Mohammed (who died soon after he had received this chapter), having given no
direction where it should be placed, nor for the prefixing the Bismillah to
it, as had been done to the other chapters; and the argument of this chapter
bearing a near resemblance to that of the preceding, his companions differed
about it, some saying that both chapters were but one, and together made the
seventh of the seven long ones, and others that they were two distinct
chapters; whereupon, to accommodate the dispute, they left a space between
them, but did not interpose the distinction of the Bismillah
[1]
.
It is agreed that this chapter was the last which was revealed; and the
only one, as Mohammed declared, which was revealed entire and at once, except
the hundred and tenth.
Some will have the two last verses to have been revealed at Mecca.
[1] Idem, Jallalo’ddin, Yahya.
[a] A Declaration of immunity from God and his apostle, &c.] Some understand this sentence of the immunity or security therein granted to the infidels for the space of four months; but others think that the words properly signify that Mohammed for the space of four months; but others think that the words properly signify that Mohammed is here declared by God to be absolutely free and discharged from all truce or league with them, after the expiration of that time [2] : and this last seems to be the truest interpretation. Mohammed’s thus renouncing all league with those who would not receive him as the apostle of God, or submit to become tributary, was the consequence of the great power to which he was now arrived. But the pretext he made use of was the treachery he had met with among the Jewish, and idolatrous Arabs- scarce any keeping faith with him, except Banu Damra, Banu Kenâna, and a few others [3] .
[2] Al Beidawi.
[3] Idem.
[b] Go to and fro in the earth securely four months;] These months were Shawâl, Dhu’lkaada, Dhu’lhajja, and Moharram; the chapter being revealed in Shawâl. Yet others compute them from the tenth of Dhu’lhajja, when the chapter was published at Mecca, and consequently make them expire on the tenth of the former Rabî [4] .
[4] Idem, Al Zamakh, Jallalo’ddin.
[c]
On the day of
the greater pilgrimage;] viz. The tenth of Dhu’lhajja, when they slay the victims at Mina;
which day is their great feast, and completes the ceremonies of the
pilgrimage. Some suppose the adjective greater is added here to distinguish
the pilgrimage made at the appointed time from lesser pilgrimages, as they may
be called, or visitations of the Caaba, which may be performed at any time of
the year; or else because the concourse at the pilgrimage this year was
greater than ordinary, both Moslems and idolaters being present at it.
The promulgation of this chapter was committed by Mohammed to Ali, who
rode for that purpose on the prophet’s slit-eared camel from Medina to Mecca;
and on the day above mentioned, standing up before the whole assembly at al
Akaba, told them that he was the messenger of the apostle of God unto them.
Whereupon they asking him what was his errand, he read twenty or thirty verses
of the chapter to them, and then said, I am commanded to acquaint you with
four things, 1. That no idolater is to come near the temple of Mecca after
this year; 2. That no man presume to compass the Caaba naked for the future
[5]
;
3. That none but true believers shall enter paradise; and 4. That public faith
is to be kept
[6]
.
[5] See before chap. 7. p. 119.
[6] Al Beidawi. Abulfed. vit. Moh. p. 127, &c.
[d] Except such of the idolaters, shall not fail you, &c.] So that notwithstanding Mohammed renounces all league with those who had deceived him, he declares himself ready to perform his engagements to such as had been true to him.
[e] Wherever you find them;] Either within or without the sacred territory.
[a] And afterwards let him reach the place of his security;] That is, you shall give him a safe conduct, that he may return home again securely, in case he shall not think fit to embrace Mohammedism.
[b] Except those with whom ye entered into a league, &c.] These are the persons before excepted.
[c] Will ye not fight against people who have violated their oaths, &c.] As did the Koreish in assisting the tribe of Becr against those of Khozâah [1] , and laying a design to ruin Mohammed, without any just provocation; and as several of the Jewish tribes did, by aiding the enemy, and endeavouring to oblige the prophet to leave Medina, as he had been obliged to leave Mecca [2] .
[1] See the Prelim. Disc. p. 54.
[2] Al Beidawi.
[d] And he will heal the breasts of the people who believe, &c.] viz. Those of Khozâah; or, as others say, certain families of Yaman and Saba, who went to Mecca, and there professed Mohammedism, but were very injuriously treated by the inhabitants; whereupon they complained to Mohammed, who bade them take comfort, for that joy was approaching [3] .
[3] Idem.
[a] These perhaps may become of the number of those who are rightly directed.] These words are to warn the believers from having too great a confidence in their own merits, and likewise to deter the unbelievers; for if the faithful will but perhaps be saved, what can the others hope for [1] ?
[1] Idem.
[b] Do ye reckon the giving drink to the pilgrims, &c.] This passage was revealed on occasion of some words of al Abbâs, Mohammed’s uncle, who, when he was taken prisoner, being bitterly reproached by the Moslems, and particularly by his nephew Ali, answered: You rip up our ill actions, but take no notice of our good ones; we visit the temple of Mecca, and adorn the Caaba with hangings, and give drink to the pilgrims (of Zemzem water, I suppose) and free captives [2] .
[2] Idem.
[c] Till God shall send his command;] Or shall punish you. Some suppose the taking of Mecca to be here intended [3] .
[3] Idem.
[d] The battle of Honein.] This battle was fought in the eighth year of the Hejra, in the valley of Honein, which lies about three miles from Mecca towards Tâyef, between Mohammed, who had an army of twelve thousand men, and the tribes of Hawâzen and Thakîf, whose forces did not exceed four thousand. The Mohammedans, seeing themselves so greatly superior to their enemies, made sure of the victory; a certain person, whom some suppose to have been the prophet himself, crying out, These can never be overcome by so few. But God was so highly displeased with this confidence, that in the first encounter the Moslems were put to flight [4] , some of them running away quite to Mecca, so that none stood their ground except Mohammed himself, and some few of his family; and they say the prophet’s courage was so great, that his uncle al Abbâs, and his cousin Abu Sofiân Ebn al Hareth, had much ado to prevent his spurring his mule into the midst of the enemy, by laying hold of the bridle and stirrup. Then he ordered al Abbâs, who had the voice of a Stentor, to recall his flying troops; upon which they rallied, and the prophet throwing a handful of dust against the enemy, they attacked them a second time, and by the divine assistance gained the victory [5] .
[4] See Prid. life of Mahomet. p. 96, &c. Hotting. Hist. Orient. p. 271, &c. D’Herbel. Bibl. Orient. p. 601.
[5] Al Beidawi, Jallalo’ddin, Abulfeda, vit. Moh. p. 112, &c.
[a] And the earth became too strait for you;] For the valley being very deep, and encompassed by craggy mountains, the enemy placed themselves in ambush on every side, attacking them in the straits and narrow passages, and from behind the rocks, with great advantage [1] .
[1] Ebn Ishak.
[b] His security.] The original word is Sakînat, which the commentators interpret in this sense; but it seems rather to signify the divine presence, or Shechinah, appearing to aid the Moslems [2] .
[2] See chap. 2. p. 29. not. d.
[c] Troops of angels;] As to the number of these celestial auxiliaries, the commentators differ; some say they were five thousand, some, eight thousand; and others sixteen thousand [3] .
[3] Al Beidawi.
[d] Nevertheless God will hereafter be turned unto whom he pleaseth;] Besides a great number of proselytes who were gained by this battle, Mohammed, on their request, was so generous as to restore the captives (which were no less than six thousand) to their friends, and offered to make amends himself to any of his men who should not be willing to part with his prisoners; but they all consented to it [4] .
[4] Idem.
[e] After this year;] Which was the ninth year of the Hejra. In consequence of this prohibition, neither Jews nor Christians, nor those of any other religion, are suffered to come near Mecca to this day.
[f] God will enrich you of his abundance;] This promise, says al Beidâwi, was fulfilled by God’s sending plenty of rain, and disposing the inhabitants of Tebâla and Jorash, two towns in Yaman, to embrace Islâm, who thereupon brought sufficient provisions to Mohammed’s men; and also by the subsequent coming in of the Arabs from all quarters to him.
[g] Who believe not in God, nor the last day;] That is, who have not a just and true faith in these matters; but either believe a plurality of gods, or deny the eternity of hell torments [5] , or the delights of paradise as described in the Korân. For as it appears by the following words, the Jews and Christians are the persons here chiefly meant.
[5] See chap. 2. 11. and chap. 3. p. 37.
[h]
By right of subjection;] This I think the true meaning of the words an yadin, which literally
signify by or out of hand, and are variously interpreted: some supposing they
mean that the tribute is to be paid readily, or by their own hands and not by
another; or that tribute is to be exacted of the rich only, or those who are
able to pay it, and not of the poor; or else that it is to be taken as a
favour that the Mohammedans are satisfied with so small an imposition, &c
[6]
.
That the Jews and Christians are, according to this law, to be admitted
to protection on payment of tribute, there is no doubt; tho’ the Mohammedan
doctors differ as to those of other religions. It is said that Omar at first
refused to accept tribute from a Magian, till Abd’alrahmân Ebn Awf assured him
that Mohammed himself had granted protection to a Magian, and ordered that the
professors of that religion should be included among the people of the book,
or those who found their religion on some book which they suppose to be of
divine original. And it is the more received opinion that these three
religions only ought to be tolerated on the condition of paying tribute:
others, however, admit the Sabians also. Abu Hanîfa supposed people of any
religion might be suffered, except the idolatrous Arabs; and Malec excepted
only apostates from Mohammedism.
The least tribute that can be taken from every such person, is generally
agreed to be a dinâr or about ten shillings, a year; nor can he be obliged to
pay more unless he consent to it; and this, they say, ought to be laid as well
on the poor as on the rich
[1]
.
But Abu Hanîfa decided that the rich should pay
forty-eight dirhems (twenty, and sometimes twenty five, of which made a dinâr)
a year; one in middling circumstances half that sum; and a poor man, who was
able to get his living, a quarter of it: but that he who was not able to
support himself should pay nothing
[2]
.
[6] V. Al Beidawi.
[1] V. Reland. de Jure Militari Mohammedanor. p. 17, & 50.
[2] Al Beidawi.
[a]
The Jews say, Ezra is the son of God;] This grievous charge against the Jews the commentators endeavour to
support by telling us that it is meant of some ancient heterodox Jews, or else
of some Jews of Medina; who said so for no other reason than for that the law
being utterly lost and forgotten during the Babylonish captivity, Ezra, having
been raised to life after he had been dead one hundred years
[3]
,
dictated the
whole anew to the scribes, out of his own memory; at which they greatly
marvelled, and declared that he could not have done it unless he were the son
of God
[4]
. Al Beidâwi, adds that the imputation must be true, because this
verse was read to the Jews, and they did not contradict it; which they were
ready enough to do in other instances.
That Ezra did thus restore not only the Pentateuch, but also the other
books of the Old Testament, by divine revelation, was the opinion of several
of the Christian fathers, who are quoted by Dr. Prideaux
[5]
,
and of some other
writers
[6]
;
which they seem to have first borrowed from a passage in that very
ancient apocryphal book, called (in our English Bible) the second book of
Esdras
[7]
.
Dr. Prideaux
[8]
tells us that herein the fathers attributed more to
Ezra than the Jews themselves, who suppose that he only collected and set
forth a correct edition of the scriptures, which he laboured much in, and went
a great way in the perfecting of it. It is not improbable, however, that the
fiction came originally from the Jews, tho’ they be now of another opinion,
and I cannot fix it upon them by any direct proof. For, not to insist on the
testimony of the Mohammedans (which yet I cannot but think of some little
weight in a point of this nature), it is allowed by the most sagacious critics
that the second book of Ezra was written by a Christian indeed
[9]
,
but yet one
who had been bred a Jew, and was intimately acquainted with the fables of the
Rabbins
[10]
;
and the story itself is perfectly in the taste and way of thinking
of those men.
[3] See chap. 3. p. 31.
[4] Al Beidawi, Al Zamakhshari, &c.
[5] Connect. part. 1. l. 5. p. 329.
[6] Chap. xiv. 20, &c.
[7] Athanasius junior, in Synopsi S. Script. T. 2. p. 86. Leontius Byzantin. de Sectis. p. 428.
[8] Loco citat.
[9] See 2 Esdras 2. 45-47; and vii. 28, &c.
[10] V. Dodwelli Dissert. Cyprian. Dissert. 4, § 2. Whiston’s Essay on the Apostolical Constit. p. 34, 76, and 304, &c.; et Fabricii Codic. Apocryph. Novi Test. part 2. p. 936, &c.
[b] See chap. 3. p. 44. not. e.
[c] The priests and monks devour the substance of men in vanity;] By taking of bribes, says al Beidâwi; meaning, probably, the money they took for dispensing with the commands of God, and by way of commutation.
[a] The number of months with God, is twelve months;] According to this passage, the intercalation of a month every third or second year, which the Arabs had learned of the Jews, in order to reduce their lunar years to solar years, is absolutely unlawful. For by this means they fixed the time of the pilgrimage and of the fast of Ramadân to certain seasons of the year which ought to be ambulatory [1] .
[1] See Prid. Life of Mahomet. p. 65, &c., and the Prelim. Disc. §. IV. and VII.
[b] In the book of God;] viz. The preserved table.
[c] See the Prelim. Discourse, §. VIII.
[d] Attack the idolaters in all the months, as they attack you in all;] For it is not reasonable that you should observe the sacred months with regard to those who do not acknowledge them to be sacred, but make war against you therein [2] .
[2] See chap. 2. p. 22.
[e]
Verily the transferring of a sacred month to another month, is an
additional infidelity;] This was an invention or innovation of the idolatrous Arabs, whereby
they avoided keeping a sacred month, when it suited not their conveniency, by
keeping a profane month in its stead; transferring, for example, the
observance of Moharram to the succeeding month Safar. The first man who put
this in practice, they say, was Jonâda Ebn Awf, of the tribe of Kenâna
[3]
.
These ordinances relating to the months were promulgated by Mohammed
himself at the pilgrimage of valediction
[4]
.
[3] Al Beidawi, Jallalo’ddin. V. Poc. Spec. p. 323. See the Prelim. Disc. §. VII.
[4] Abulf. vit. Moh. p. 132.
[f] They allow a month to be violated one year, and declare it sacred another year;] As did Jonâda, who made public proclamation at the assembly of pilgrims, that their gods had allowed Moharram to be profane, whereupon they observed it not; but the next year he told them that the gods had ordered it to be kept sacred [5] .
[5] Al Beidawi.
[g] When it was said unto you, Go forth to fight for the religion of God, ye inclined heavily towards the earth, &c.] viz. In the expedition of Tabûc, 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 at 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 [6] .
[6] Idem, Jallalo’ddin. V. Abulf. vit. Moh. p. 123.
[h] See chap. 5. p. 90.
[a] The second of two;] That is, having only Abu Becr with him.
[b] See the Prelim. Disc. §. II. p. 51.
[c] See before, p. 152. note b.
[d] And strengthened him with armies of angels, &c.] 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 incounters; as at Bedr, the war of the ditch, and the battle of Honein.
[e] Both light and heavy;] i.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.
[f] If it had been a near advantage, and a moderate journey, &c.] 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 backward.
[g] Why didst thou give them leave to stay at home, &c.] 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 Ansârs, for which he is here reprehended.
[h] With those who sit still;] i.e. With the women and children, and other impotent people.
[i] They formerly sought to raise a sedition, &c.] As they did at the battle of Ohod [1] .
[1] See chap. 3. p. 50, &c.
[a] Expose me not to temptation;] By obliging me to go, against my will, on an expedition, the hardships of which may tempt me to rebel or to desart. It is related that one Jadd Ebn Kais said that the Ansârs 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 [1] .
[1] Al Beidawi.
[b] Have they not fallen into temptation at home?;] Discovering their hypocrisy by their backwardness to go to war for the promotion of the true religion.
[c] We ordered our business before;] That is, we took care to keep out of harm’s way by staying at home.
[d] Either from himself, or by our hands;] i.e. Either by some signal judgment from heaven, or by remitting their punishment to the true believers.
[e] That they are of you;] viz. Staunch Moslems.
[f] Who stand in fear;] Hypocritically concealing their infidelity, lest ye should chastise them, as ye have done the professed infidels and apostates; and yet ready to avow their infidelity, when they think they may do it with safety.
[g] There is of them also who spreadeth ill reports of thee in relation to thy distribution of the alms, &c.] This person was Abu’l Jowâdh 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 [2] .
[2] Idem. V. Abulf. vit. Moh. p. 118, 119.
[h] See what is said as to this point in the Prelim. Disc. §. IV.
[i] The poor and the needy;] 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.
[a] Whose hearts are reconciled;] 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 [1] . 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.
[1] Abulfed. ibid.
[b] He is an ear;] i.e. He hears everything that we say; and gives credit to all the stories that are carried to him.
[c] He is an ear of good unto you;] Giving credit to nothing that may do you hurt.
[d] A sura,] So the Mohammedans call a chapter of the Korân [2] .
[2] See the Prelim. Disc. §. III. p. 57.
[e] They say, Verily we were only engaged in discourse, &c.] It is related that in the expedition of Tabûc, a company of hypocrites passing near Mohammed, said to one another, Behold that man; he would take the strongholds 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 [3] .
[3] Al Beidawi.
[a] The cities which were overthrown;] Namely, Sodom and Gomorrah, and the other cities which shared their fate, and are thence called al Motakifât, or the subverted [1] .
[1] See chap. 11.
[b] Gardens of perpetual abode;] 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 [2] .
[2] See the Prelim. Disc. p. 97.
[c] They swear by God that they said not what they are charged with, &c.] It is related that al Jallâs Ebn Soweid hearing some passages of this chapter, which sharply reprehend those who refused to go on the above- mentioned expedition of Tabûc, declared that if what Mohammed said of his brethren was true, they were worse than asses; 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 [3] .
[3] Al Beidawi.
[d] They designed that which they could not effect, &c.] 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 Ammâr Ebn Yâser, 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 [4] .
[4] Idem.
[e] Because God and his apostle had enriched them;] 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 Beidâwi 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.
[a] There are some of them who made a covenant with God, &c.] An instance of this is given in Thalaba 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 Thalaba’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. Thalaba 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 Thalaba, 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 [1] .
[1] Idem.
[b]
Who traduce such of the believers as are liberal, &c.]
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 a hundred beasts’ loads
of dates; and Abu Okail a saá, which is no more than a 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, Abu Becr
contributed all that he had, and Othmân very largely, viz. as it is said,
three hundred camels for slaughter, and a thousand dinârs of gold
[2]
.
[2] Abulf. vit. Moh. p. 123.
[c] Ask forgiveness for them, &c.] In the last sickness of Abda’llah Ebn Obba, the hypocrite (who died in the ninth year of the Hejra), his son, named also Abda’llah, 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 the 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, either greater or lesser [3] , several examples of which are to be met with in the scripture [4] .
[3] Al Beidawi.
[4] Matth. xviii. 22.
[a] Go not forth in the heat;] This they spoke in a scoffing manner to one another, because, as has been observed, the expedition of Tabûc was undertaken in a very hot and dry season.
[b] If God bring thee back unto some of them, &c.] 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 [1] .
[1] Al Beidawi.
[c] Neither do thou ever pray over any of them who shall die.] 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 [2] .
[2] Idem.
[d] Neither stand at his grave;] Either by assisting at his funeral, or visiting his sepulchre.
[e] See before, p. 157, not. d.
[f] Certain Arabs of the desart came to excuse themselves, &c.] 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 Ebnal 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] .
[3] Idem.
[g] Who find not wherewith to contribute;] By reason of their extreme poverty; as those of Joheina, Mozeina, and Banu Odhra [4] .
[4] Idem.
[a] Who requested thee to supply them with necessaries for travelling, &c.] 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 [1] .
[1] Idem.
[b] That ye may let them alone;] And not chastise them.
[c] The Arabs of the desart are more obstinate, &c.] 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 [2] .
[2] See the Prelim. Disc. p. 25, and 30.
[d] As tribute;] Or a contribution exacted by force, the payment of which he can in no wise avoid.
[e] And waiteth that some change of fortune may befal you;] Hoping that some reverse may afford a convenient opportunity of throwing off the burden
[f] 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 [3] .
[3] Al Beidawi.
[a] The leaders and the first of the Mohâjerîn and the Ansârs;] 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 [1] .
[1] Al Beidawi.
[b] Of the Arabs of the desart who dwell round about you, &c.] i.e. In the neighbourhood of Medina. These were the tribes of Joheina, Mozeina, Aslam, Ashjá, and Ghifâr [2] .
[2] Idem.
[c] We will surely punish them twice;] 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 [3] .
[3] Idem.
[d] Others have acknowledged their crimes;] 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 [4] .
[4] Idem.
[e] They have mixed a good action with a bad;] Tho’ they were backward in going to war, and held with the hypocrites, yet they confessed their crime and repented.
[f] Take alms of their substance, &c.] 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 [5] .
[5] Idem.
[g] There are others who wait, &c.] The persons here intended were the three Ansârs whose pardon is granted a little below.
[a] There are some who have built a temple to hurt the faithful, &c.] When Banu Amru Ebn Awf had built the temple or mosque of Kobâ, which will be mentioned by and by, 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] .
[1] Idem, Jallalo’ddin.
[b] For a lurking place for him who hath fought against God and his apostle in time past;] 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] .
[2] Iidem.
[c] There is a temple founded on piety, &c.] 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.
[3] Iidem, Ebn Shohnah. V. 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.
[d] Therein are men who love to be purified;] 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.
[e] Until their hearts be cut in pieces;] 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.
[a] It is not allowed the prophet - to pray for idolaters, &c.] 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] .
[1] Al Beidawi.
[b] After it is become known unto them, that they are inhabitants of hell;] By their dying infidels. For otherwise it is not only lawful, but commendable, to pray for unbelievers, while there are hopes of their conversion.
[c] In pursuance of a promise which he had promised unto him;] 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.
[d] When he knew that he was an enemy unto God, he declared himself clear of him.] 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 chap. 6. p. 106.
[e] To lead people into error;] 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.
[f] God is reconciled unto the prophet, &c.] 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] .
[2] Idem.
[g] In the hour of distress;] 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 [1] .
[1] Al Beidawi.
[a] The three who were left behind;] Or, as it may be translated, who were left in suspense, whether they should be pardoned or not [2] . 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 [3] .
[2] See before, p. 162. not. g.
[3] Al Beidawi, Jallalo’ddin, Abulf., vit. Moh. p. 133, 126.
[b] Or should prefer themselves before him;] 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, cryed 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 sun-beams and the inclemencies of the air; and immediately mounting his camel, took his sword and lance, and went to join the army.
[c] If a part of every band of them go not forth, &c.] 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.
[a] Such of the infidels as are near you;] 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] .
[1] Al Beidawi.
[b] Severity;] Or fierceness in war.
[c] They are tried every year once or twice;] 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.
[d] They look at one another, &c.] 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.
[e] See chap. 3. p. 55. not. b.