MUHAMMAD AND QURASHY CARAVAN ( PART 1 )
Muhammad’s conflict with the Quraysh caravans marks a major change in his movement, because this is where religion becomes closely tied to armed attacks and economic gain. Qur’an 2:217 comes from a real historical event and serves as a religious response to violence that had already taken place. The incident, known in early Islamic history as the Nakhla raid, involved killing, taking property, and breaking sacred customs that Arabs had respected for generations.
Early Islamic historians such as Ibn Ishaq, al-Tabari, and Ibn Kathir record that Muhammad sent Abdullah ibn Jahsh with a small group of followers to watch a Quraysh trade caravan traveling between Mecca and Ta’if. The instruction was to observe, not to fight. However, when the group met the caravan, they realized it was during a sacred month, a time when fighting was forbidden by long-standing tradition. After discussion among themselves, they decided to attack anyway. During the attack, Amr ibn al-Hadrami was killed, two men were captured, and the caravan’s goods were taken.
The seriousness of this act was immediately felt. Even among Muhammad’s followers there was discomfort, because blood had been shed during a sacred month. Reports say that Muhammad at first said he had not ordered fighting at that time. At this point, the incident could have ended with clear condemnation. Instead, revelation came afterward. Qur’an 2:217 was revealed in response to criticism from the Quraysh and questions within the Muslim community.
The verse admits that fighting in a sacred month is a serious matter, but it quickly changes the focus. It shifts attention away from the killing and toward the unbelief of the Quraysh. Their rejection of Islam, their resistance to Muhammad, and their expulsion of Muslims from Mecca are presented as greater crimes. The verse then makes a strong statement: unbelief, described as fitnah, is worse than killing. In this way, the death of a man is not clearly condemned but placed in a lesser category of wrongdoing.
This creates a serious moral problem. In the Bible, when God’s servants do wrong, God corrects them openly. David is condemned for murder even though he is a chosen king. Moses is punished despite his leadership role. Peter is rebuked for using a sword to defend Jesus. In Scripture, revelation does not excuse wrongdoing after it happens. God’s word restrains action; it does not adjust morality to justify it.
In Qur’an 2:217, the order is reversed. The companions act first, a man is killed, property is taken, and then revelation comes to explain why the act can be accepted. Responsibility is moved away from the attackers and placed on the religious status of the victims. By saying unbelief is worse than killing, the verse lowers the value of human life when belief is absent. Life becomes less sacred if the person does not share the faith.
The Bible never teaches this. Human life is sacred because every person is made in God’s image, not because they believe correctly. Jesus never allowed violence to be justified by religious disagreement. When Peter used a sword, Jesus told him to put it away and warned that those who live by the sword will die by it. Jesus’ kingdom advances through truth, sacrifice, and love, not force.
Another troubling part of the Nakhla raid is the economic result. The attack produced material gain—goods were taken and captives were seized. Violence led to profit. What began as an unauthorized attack became a model that allowed religious violence to bring financial reward. This is very different from biblical teaching. Biblical prophets were never allowed to enrich themselves through violence. Stealing remains wrong no matter who the victim is. Jesus and His apostles lived simply and refused to use force to gain wealth.
Qur’an 2:217 therefore does more than explain one incident. It changes moral priorities. Killing is treated as less serious when it serves the religious cause. Sacred limits are reinterpreted. Revelation functions not to stop violence but to justify it after it has occurred.
Every claimed revelation shows something about the god behind it. In Qur’an 2:217, the picture is of a god who allows bloodshed when it serves belief, who explains violence after the fact, and who allows material gain through force. This picture is very different from the God revealed in the Bible, who judges His own people first, condemns injustice without exception, and reveals Himself fully in Jesus Christ. Jesus did not conquer by killing others; He conquered by giving His own life.
The caravan at Nakhla was not a one-time mistake. It was the beginning of a pattern. What was first explained as an exception would later become normal. Qur’an 2:217 marks the moment when violence stopped being merely endured and began to be accepted and defended by theology. What followed would build upon this foundation.
يَسْـَٔلُونَكَ عَنِ ٱلشَّهْرِ ٱلْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ۖ وَصَدٌّ عَن سَبِيلِ ٱللَّهِ وَكُفْرٌۢ بِهِۦ وَٱلْمَسْجِدِ ٱلْحَرَامِ وَإِخْرَاجُ أَهْلِهِۦ مِنْهُ أَكْبَرُ عِندَ ٱللَّهِ ۚ وَٱلْفِتْنَةُ أَكْبَرُ مِنَ ٱلْقَتْلِ ۗ وَلَا يَزَالُونَ يُقَٰتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ ٱسْتَطَٰعُوا۟ ۚ وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِۦ فَيَمُتْ وَهُوَ كَافِرٌ فَأُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۖ وَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
They ask thee concerning fighting in the Prohibited Month. Say: “Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members.” Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein.
If you are not been studing Quran with Tafsir, Hadith and Sirah you wont see any problem with this verse. The first thing we need to ask ourselves here is that who came to ask Muhammad about fighting During the time of Muhammad. From here now many secret will be exposed.
Let go to Asbab Al-Nuzul ( Circumstances behind the verse ) and Tafsir ( Commentary )
TAFSIR IBN KATHIR:
The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months
Ibn Abu Hatim reported that Jundub bin `Abdullah said: Allah’s Messenger assembled a group of men under the command of Abu `Ubaydah bin Jarrah. When he was about to march, he started crying for the thought of missing Allah’s Messenger. Consequently, the Messenger relieved Abu `Ubaydah from command, appointed `Abdullah bin Jahsh instead, gave him some written instructions and commanded him not to read the instructions until he reached such and such area. He also said to `Abdullah:
(Do not compel any of your men to continue marching with you thereafter.)
When `Abdullah read the instructions, he recited Istirja` saying, `Truly! to Allah we belong and truly, to Him we shall return’; and refer to (2:156) and said, “I hear and obey Allah and His Messenger.” He then told his companions the story and read the instructions to them, and two men went back while the rest remained. Soon after, they found Ibn Hadrami (one of the disbelievers of Quraysh) and killed him not knowing that that day was in Rajab or Jumadi (where Rajab is the Sacred Month). The polytheists said to the Muslims, “You have committed murder in the Sacred Month.” Allah then revealed:
(They ask you concerning fighting in the Sacred Months. Say, “Fighting therein is a great (transgression)…”)
Abdul-Malik bin Hisham, who compiled the Sirah (life story of the Prophet ), related that Ziyad bin `Abdullah Bakka’i said that Muhammad bin Ishaq bin Yasar Al-Madani wrote in his book on the Sirah, “Allah’s Messenger sent `Abdullah bin Jahsh bin Riyab Al-Asadi in Rajab, after he (the Prophet ) came back from the first battle of Badr. The Prophet sent eight people with him, all from among the Muhajirun and none from the Ansar. He also gave him some written instructions and ordered him not to read them until he marched for two days. `Abdullah should then read the instructions and march to implement them, but should not force any of those who were with him to accompany him.
The companions of `Abdullah bin Jahsh were all from the Muhajirun, from the tribe of Banu `Abd Shams bin `Abd Manaf, there was Abu Hudhayfah bin `Utbah bin Rabi`ah bin `Abd Shams bin `Abd Manaf. From their allies, there was `Abdullah bin Jahsh, who was the commander of the army unit, and `Ukkashah bin Mihsan from the tribe of Banu Asad bin Khuzaymah. From the tribe of Banu Nawfal bin `Abd Manaf, there was `Utbah bin Ghazwan bin Jabir, one of their allies. From the tribe of Banu Zuhrah bin Kilab, there was Sa`d bin Abu Waqqas. From Banu Ka`b, there were their allies: `Adi bin `Amr bin Ar-Rabi`ah not from the tribe of Ibn Wa’il; Waqid bin `Abdullah bin `Abd Manaf bin `Arin bin Tha`labah bin Yarbu` from Banu Tamim; and Khalid bin Bukair from the tribe of Banu Sa`d bin Layth, Suhayl bin Bayda’ from Banu Al-Harith bin Fihr was also among them. When `Abdullah bin Jahsh marched for two days, he opened and read the (Prophet’s) instructions, “When you read these instructions, march until you set camp at Nakhlah between Makkah and At-Ta’if. There, watch the movements of the caravan of Quraysh and collect news about them for us.” When `Abdullah bin Jahsh read the document, he said, “I hear and obey.” He then said to his companions, “Allah’s Messenger has commanded me to march forth to Nakhlah to watch the movements of the caravan of Quraysh and to inform him about their news. He has prohibited me from forcing any of you (to go with me). So, those who seek martyrdom, they should march with me. Those who dislike the idea of martyrdom, let them turn back. Surely, I will implement the command of Allah’s Messenger.” He and his companions continued without any of them turning back.
`Abdullah entered the Hijaz area (western Arabia) until he reached an area called Buhran, close to Furu`. There, Sa`d bin Abu Waqqas and `Utbah bin Ghazwan lost the camel that they were riding in turns, and they went back to search for it while `Abdullah bin Jahsh and the rest of his companions continued until they reached Nakhlah. Then, a caravan belonging to the Quraysh passed by carrying raisins, food stuff and some trade items for the Quraysh. `Amr bin Hadrami, whose name was `Abdullah bin `Abbad, was in the caravan, as well as `Uthman bin `Abdullah bin Al-Mughirah and his brother Nawfal bin `Abdullah from the tribe of Makhzum, and Al-Hakam bin Kaysan, a freed slave of Hisham bin Al-Mughirah. When they saw the Companions they were frightened, but when they saw `Ukkashah bin Mihsan their fears subsided, since his head was shaved. They said, “These people seek the `Umrah, so there is no need to fear them.”
The Companions conferred among themselves. That day was the last day in the (sacred) month of Rajab. They said to each other, “By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you. If you kill them, you will kill them during the Sacred Month.” They at first hesitated and did not like to attack them. They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had. Hence, Waqid bin `Abdullah At-Tamimi shot an arrow at `Amr bin Al-Hadrami and killed him. `Uthman bin `Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin `Abdullah was able to outrun them in flight. Later on, `Abdullah bin Jahsh and his companions went back to Allah’s Messenger in Al-Madinah with the caravan and the two prisoners. dIbn Ishaq went on: I was told that some members of the family of `Abdullah bin Jahsh said that `Abdullah said to his companions: “Allah’s Messenger will have one-fifth of what we have confiscated.” This occurred before Allah required one-fifth for His Messenger from the war booty. So, `Abdullah designated one-fifth of the caravan for Allah’s Messenger and divided the rest among his companions. Ibn Ishaq also stated that at first, when the Sariyah came back to Allah’s Messenger, he said to them:
(I have not commanded you to conduct warfare during the Sacred Month. )
He left the caravan and the two prisoners alone and did not take any share of the war booty.
When Allah’s Messenger did that, the soldiers from the attack were concerned and felt that they were destroyed, and their Muslim brethren criticized them for what they did. The Quraysh said that Muhammad and his Companions violated the sanctity of the Sacred Month and shed blood, confiscated property and took prisoners during it. Those who refuted them among the Muslims who remained in Makkah replied that the Muslims had done that during the month of Sha`ban (which is not a sacred month). Meanwhile, the Jews were pleased about what happened to Allah’s Messenger. They said, ` Amr bin Hadrami was killed by Waqid bin `Abdullah: `Amr, means the war has started, Hadrami means the war has come, as for Waqid (bin `Abdullah): the war has raged (using some of the literal meanings of these names to support their fortune-telling!).” But, Allah made all that turn against them.
The people continued talking about this matter, then Allah revealed to His Messenger :
(They ask you concerning fighting in the Sacred Months. Say, “Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing.) This Ayah means, `If you had killed during the Sacred Month, they (disbelievers of Quraysh) have hindered you from the path of Allah and disbelieved in it. They also prevented you from entering the Sacred Mosque, and expelled you from it, while you are its people,
(…a greater (transgression) with Allah) than killing whom you killed among them. Also: (…and Al-Fitnah is worse than killing.) means, trying to force the Muslims to revert from their religion and re-embrace Kufr after they had believed, is worse with Allah than killing.’ Allah said: (And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can.)
So, they will go on fighting you with unrelenting viciousness.
Ibn Ishaq went on: When the Qur’an touched this subject and Allah brought relief to the Muslims instead of the sadness that had befallen them, Allah’s Messenger took possession of the caravan and the two prisoners. The Quraysh offered to ransom the two prisoners, `Uthman bin `Abdullah and Hakam bin Kaysan. Allah’s Messenger said: (We will not accept your ransom until our two companions return safely. ) meaning Sa`d bin Abu Waqqas and `Utbah bin Ghazwan, “For we fear for their safety with you. If you kill them, we will kill your people.” Later on, Sa`d and `Utbah returned safely and Allah’s Messenger accepted the Quraysh’s ransom for their prisoners. As for Al-Hakam bin Kaysan, he became Muslim and his Islam strengthened. He remained with Allah’s Messenger until he was martyred during the incident at Bir Ma`unah (when the Prophet sent seventy Companions to Najd to teach them Islam, but Banu Sulaim killed them all except two). As for `Uthman bin `Abdullah, he went back to Makkah and died there as a disbeliever.
Ibn Ishaq went on: When `Abdullah bin Jahsh and his companions were relieved from their depressing thoughts after the Qur’an was revealed about this subject, they sought the reward of the fighters (in Allah’s way). They said, “O Messenger of Allah! We wish that this incident be considered a battle for us, so that we gain the rewards of the Mujahidin.” Then, Allah revealed:
(Verily, those who have believed, and those who have emigrated (for Allah’s religion) and have striven hard in the way of Allah, all these hope for Allah’s mercy. And Allah is Oft-Forgiving, Most Merciful.)
Hence, Allah has greatly elevated their hopes of gaining what they had wished for.
TAFSIR TABARI
There is no disagreement among all scholars of interpretation that this verse was revealed to the Messenger of God (peace and blessings be upon him) concerning the killing of Ibn al-Hadrami and his murderer. The narration mentions the one who said that: Ibn Hamid told us, he said: Salamah bin Al-Fadl told us, on the authority of Ibn Ishaq, he said: Al-Zuhri and Yazid bin Ruman told me, on the authority of Urwah bin Al-Zubayr, he said: The Messenger of God, may God bless him and grant him peace, sent Abdullah bin Jahsh in Rajab, returning from the first Battle of Badr, and he sent with him eight men from the Muhajireen, none of whom were from the Ansar, and he wrote him a letter, and ordered him not to look at it until he had traveled for two days, then he should look at it and proceed with what he was ordered to do, and not to force any of his companions. Abdullah bin Jahsh’s companions were from the Muhajireen of Banu Abd Shams, Abu Hudhayfa bin Rabi’a, and from Banu Umayya bin Abd Shams, and from their allies, Abdullah bin Jahsh bin Riyab, who was the leader of the people, and Ukasha bin Muhsin bin Harthan, one of Banu Asad bin Khuzayma, and from Banu Nawfal bin Abd Manaf, Utba bin Ghazwan, an ally of theirs, and from Banu Zuhra bin Kilab, Saad bin Abi Waqqas, and from Banu Adi bin Ka’b, Amir bin Rabi’a, an ally of theirs, and Waqid bin Abdullah bin Manat bin Uwaym bin Tha’laba bin Yarbu’ bin Hanzala, and Khalid bin Al-Bukayr, one of Banu Saad bin Layth, an ally of theirs, and from Banu Al-Harith bin Fihr, Suhayl bin Bayda’. When Abdullah ibn Jahsh had traveled for two days, he opened the letter and looked at it. It said: “When you see this letter of mine, proceed until you reach Nakhla, between Mecca and Ta’if. There, observe the Quraysh and gather information about them.” When Abdullah ibn Jahsh looked at the letter, he said: “I hear and obey.” Then he said to his companions: “The Messenger of God, peace and blessings be upon him, has ordered me to go to Nakhla and observe the Quraysh until I bring him news of them. He has forbidden me to force any of you. Whoever among you desires martyrdom and longs for it, let him go. Whoever dislikes it, let him return. As for me, I am going to obey the command of the Messenger of God, peace and blessings be upon him.” So he went, and his companions went with him; no one stayed behind. He traveled through the Hijaz until he reached a mine above al-Fura’ called Najran, where he lost his way. Sa`d ibn Abi Waqqas and `Utbah ibn Ghazwan had a camel they used to take turns riding, but they stayed behind to search for it. `Abdullah ibn Jahsh and the rest of his companions continued until they reached Nakhlah. A caravan of Quraysh passed by, carrying raisins, leather goods, and merchandise. Among them were `Amr ibn al-Hadrami, `Uthman ibn `Abdullah ibn al-Mughirah, his brother Nawfal ibn `Abdullah ibn al-Mughirah al-Makhzumi, and al-Hakam ibn Kaysan, the freed slave of Hisham ibn al-Mughirah. When the people saw them, they were afraid of them, as they had camped nearby. `Ukasha ibn Muhsin, who had shaved his head, looked down at them. When they saw him, they felt safe and said, “They are safe from us.” The people consulted among themselves about them. This was on the last day of Jumada. The people said: By God, if you leave the people alone tonight, they will enter the sanctuary and use it to protect themselves from you. And if you kill them, we will kill them in the sacred month.
them and resolved to kill as many of them as they could and seize their possessions. Waqid ibn Abdullah al-Tamimi shot Amr ibn al-Hadrami with an arrow, killing him. Uthman ibn Abdullah and al-Hakam ibn Kaysan were taken prisoner, while Nawfal ibn Abdullah escaped, eluding them. Abdullah ibn Jahsh and his companions arrived with the caravan and the two captives, until they reached the Messenger of God, peace and blessings be upon him, in Medina. Some of the descendants of Abdullah ibn Jahsh mentioned that Abdullah ibn Jahsh told his companions: “The Messenger of God, peace and blessings be upon him, has a fifth of what you have taken as booty,” and this was before the fifth was prescribed from the spoils of war. So he set aside one-fifth of the caravan for the Messenger of God, may God bless him and grant him peace, and divided the rest among his companions. When they came to the Messenger of God, may God bless him and grant him peace, he said: “I did not order you to fight in the sacred month.” So he stopped the caravan and the two captives, and refused to take anything from it. When the Messenger of God, may God bless him and grant him peace, said that, the people were at a loss, and they thought that they had perished. The Muslims rebuked them for what they had done, and they said to them: You did what you were not ordered to do, and you fought in the sacred month and you were not ordered to fight. And the Quraysh said: Muhammad and his companions have violated the sacred month, so they shed blood in it, and they took money in it and took captives. Those Muslims in Mecca who responded to them said: They only got what they got in Jumada. The Jews said, taking an omen from that on the Messenger of God, may God bless him and grant him peace: Amr bin Al-Hadrami was killed by Waqid bin Abdullah. Amr: the war was prolonged, Al-Hadrami: the war was present, and Waqid bin Abdullah: the war was kindled. So God made that happen to them and because of them. When people persisted in this matter, God, the Exalted and Glorified, revealed to His Messenger: {They ask you about fighting in the sacred month.} That is, about fighting in it. {Say, “Fighting therein is a grave matter.”} until His saying: {And persecution is worse than killing.} That is, if you have killed in the sacred month, then they have hindered you from the path of God, along with their disbelief in Him, and from the Sacred Mosque, and expelled you from it, since you are its people and guardians. This is greater in the sight of God than the killing of those you killed from among them. {And persecution is worse than killing.} That is, they used to persecute the Muslim from his religion until they turned him back to disbelief after his faith, and that is greater in the sight of God than killing. And they continue They will fight you until they turn you away from your religion if they can. That is, they are persisting in the worst and greatest of that, without repenting or desisting. So when the Qur’an was revealed with this matter, and God relieved the Muslims of the distress they were in, the Messenger of God, may God bless him and grant him peace, seized the caravan and the two captives.
Now let begin to examine the circumstance and commentary of the Quran 2:217.
Muhammad who claimed to be messenger of God instead of him to go out to preach for the sinner or sent his companion to do that as Jesus did. He preach with signs and wonders, healing, compassion and love. He also sent his Apostle to do the same. Matthew 10:1-8 Jesus called his twelve disciples together and gave them authority to drive out evil spirits and to heal every disease and every sickness. 2These are the names of the twelve apostles: first, Simon (called Peter) and his brother Andrew; James and his brother John, the sons of Zebedee; 3Philip and Bartholomew; Thomas and Matthew, the tax collector; James son of Alphaeus, and Thaddaeus; 4Simon the Patriot, and Judas Iscariot, who betrayed Jesus. 5These twelve men were sent out by Jesus with the following instructions: “Do not go to any Gentile territory or any Samaritan towns. 6Instead, you are to go to the lost sheep of the people of Israel. 7Go and preach, ‘The Kingdom of heaven is near!’ 8Heal the sick, bring the dead back to life, heal those who suffer from dreaded skin diseases, and drive out demons. You have received without paying, so give without being paid.
Luke 10:1-12,17-20, Mark 16:15-18, Luke 24:44-49 and Matthew 28:16-20.
Muhammad didn’t do this, instead he sent his companions to be monitoring people caravans and properties, is that the work of a prophet.
If Muhammad sent his companions to protect this caravan it could have been better, but he didn’t do that. This people are business man who are coming back from Business trip hoping they have succeed without know some has sent bandits to lay ambush for them.
Another point here is that when this people saw the companion of Muhammad they are scared and sense evil of them. It show that this people are not fighters and they did not prepare to fight any battle at that time, but when they saw one of the companions of Muhammad who shave his here they feel save thinking he was going for Umurah without knowing that there is evil in Muhammad’s companions heart to them.
Where Jesus go people use to feel save and happy to come to him. Read Matthew 9:27-38.
You see how Muhammad companion were debating what they should do to this people and their caravans. According to IBN KATHIR The Companions conferred among themselves. That day was the last day in the (sacred) month of Rajab. They said to each other, “By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you. If you kill them, you will kill them during the Sacred Month.” They at first hesitated and did not like to attack them. They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had. Hence, Waqid bin `Abdullah At-Tamimi shot an arrow at `Amr bin Al-Hadrami and killed him. `Uthman bin `Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin `Abdullah was able to outrun them in flight.
The reason is that they don’t use to fight during the Sacred month, because in Islam there are four sacred month. The four sacred months in Islam are Dhul-Qi’dah, Dhul-Hijjah, Muharram, and Rajab. These months are considered a time for peace and heightened spiritual importance, during which certain prohibitions, like initiating warfare, are forbidden, and acts of worship are believed to carry greater reward.
But at the end of the day, they killed one person take two and others flee and they stole their properties. They have even divided it and separate the portion of Muhammad for him.
You will see at first that Muhammad and some Muslims criticize how the killed during the time of sacred month, they did criticize it generally, he did criticize them for fighting those who did not fight them rather he only blamed them for doing it during the time of Sacred month. He firstly reject what they bring but after he claimed Allah has reveal a revelation to him he collect the share they gave him not that alone he collected ransom from people they kidnapped, he even threaten to kill the people they kidnapped if his two companion that remain didn’t come back. Is this a prophet that Muslims are saying we should follow.
Before you reject Jesus can please show me where Jesus and Apostles do all this?Ephesians 4:28 28Those who used to rob must stop robbing and start working, in order to earn an honest living for themselves and to be able to help the poor.