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And when he saw the moon rising, he said, This is my LORD; but when he
saw it set, he said, Verily if my LORD direct me not, I shall become one of
the people who go astray.
And when he saw the sun rising, he said, This is my LORD, this is the
greatest; but when it set, he said, O my people, verily I am clear of that
which ye associate with God:
I direct my face unto him who hath created the heavens and the earth; I
am orthodox, and am not one of the idolaters.
80 And his people disputed with him: and he said, Will ye dispute with me
concerning GOD? since he hath now directed me, and I fear not that which ye
associate with him, unless that my LORD willeth a thing; for my LORD
comprehendeth all things by his knowledge:p will ye not therefore consider?
And how should I fear that which ye associate with God, since ye fear not
to have associated with GOD that concerning which he hath sent down unto you
no authority? which therefore of the two parties is the more safe, if ye
understand aright?
They who believe, and clothe not their faith with injustice,q they shall
enjoy security, and they are rightly directed.
And this is our argument wherewith we furnished Abraham that he might
make use of it against his people: we exalt unto degrees of wisdom and
knowledge whom we please; for thy LORD is wise and knowing.
And we gave unto them Isaac and Jacob; we directed them both: and Noah
had we before directed, and of his posterityr David and Solomon; and Job,s and
Joseph, and Moses, and Aaron: thus do we reward the righteous:
and Zacharias, and John, and Jesus, and Elias;t all of them were upright
men:
and Ismael, and Elisha,u and Jonas,u and Lot;y all these have we favored
above the rest of the world;

o Since Abraham's parents were idolaters, it seems to be a necessary
consequence that himself was one also in his younger years; the scripture not
obscurely intimates as much,1 and the Jews themselves acknowledge it.2 At
what age he came to the knowledge of the true God and left idolatry, opinions
are various. Some Jewish writers tell us he was then but three years old,3
and the Mohammedans likewise suppose him very young, and that he asked his
father and mother several shrewd questions when a child.4 Others, however,
allow him to have been a middle-aged man at that time.5 Maimonides, in
particular, and R. Abraham Zacuth think him to have been forty years old,
which age is also mentioned in the Korân. But the general opinion of the
Mohammedans is that he was about fifteen or sixteen.6 As the religion wherein
Abraham was educated was the Sabian, which consisted chiefly in the worship of
the heavenly bodies,7 he is introduced examining their nature and properties,
to see whether they had a right to the worship which was paid them or not; and
the first which he observed was the planet Venus, or, as others will have it,
Jupiter.8 This method of Abraham's attaining to the knowledge of the supreme
Creator of all things, is conformable to what Josephus writes, viz.: That he
drew his notions from the changes which he had observed in the earth and the
sea, and in the sun and the moon, and the rest of the celestial bodies;
concluding that they were subject to the command of a superior power, to whom
alone all honour and thanks are due.9 The story itself is certainly taken
from the Talmud.10 Some of the commentators, however, suppose this reasoning
of Abraham with himself was not the first means of his conversion, but that he
used it only by way of argument to convince the idolaters among whom he then
lived.
p That is, I am not afraid of your false gods, which cannot hurt me,
except GOD permitteth it, or is pleased to afflict me himself.
q By injustice, in this place, the commentators understand idolatry, or
open rebellion against GOD.
r Some refer the relative his to Abraham, the person chiefly spoken of
in this passage; some to Noah, the next antecedent, because Jonas and Lot were
not (say they) of Abraham's seed; and others suppose the persons named in this
and the next verse are to be understood as the descendants of Abraham, and
those in the following verse as those of Noah.11
s The Mohammedans say he was of the race of Esau. See chapters 21 and
38.
t See chapter 37.
u This prophet was the successor of Elias, and, as the commentators
will have it, the son of Okhtûb, though the scripture makes him the son of
Shaphat.
x See chapters 10, 21, and 37.
y See chapter 7, &c.

1 Vide Josh. xxiv. 2, 14, and Hyde, ubi sup. p. 59. 2
Joseph. Ant. l. I, c. 7. Maimon. More Nev. part iii. c. 29, et Yad Hazzak. de
Id. c. I, &c. 3 Tanchuma, Talmud, Nedarim, 32, I, et apud Maimon.
Yad Hazz. ubi sup. 4 Vide D'Herbel. Bibl. Orient. Art. Abraham.
5 Maimon. ubi sup. R. Abr. Zacuth in Sefer Juchasin, Shalshel. hakkab,
&c. 6 Vide Hyde, ubi sup. p. 60, 61, et Hotting. Smegma Orient. p.
290, &c. Genebr. in Chron. 7 See the Prelim. Disc. Sect. I. p. 11.
8 Al Beidâwi. 9 Joseph. Ant. l. I, c. 7. 10 R.
Bechai, in Midrash. Vide Bartolocc. Bibl. Rabb. part i. p. 640. 11 Al
Beidâwi.

and also divers of their fathers, and their issue, and their brethren;
and we chose them, and directed them into the right way.
This is the direction of GOD, he directeth thereby such of his servants
as he pleaseth; but if they had been guilty of idolatry, that which they
wrought would have become utterly fruitless unto them.
Those were the persons unto whom we gave the scripture, and wisdom, and
prophecy; but if thesez believe not therein, we will commit the care of them
to a people who shall not disbelieve the same.
90 Those were the persons whom GOD hath directed, therefore follow their
direction. Say unto the inhabitants of Mecca, I ask of you no recompense for
preaching the Koran; it is no other than an admonition unto all creatures.
They make not a due estimation of GOD,a when they say, GOD hath not sent
down unto man anything at all:b Say, Who sent down the book which Moses
brought, a light and a direction unto men; which ye transcribe on papers,
whereof ye publish some part, and great part whereof ye conceal? and ye have
been taught by Mohammed what ye knew not, neither your fathers. Say, GOD sent
it down: then leave them to amuse themselves with their vain discourse.
This book which we have sent down is blessed; confirming that which was
revealed before it; and is delivered unto thee that thou mayest preach it unto
the metropolis of Mecca and to those who are round about it. And they who
believe in the next life will believe therein, and they will diligently
observe their times of prayer.
Who is more wicked than he who forgeth a lie concerning GOD?c or saith
This was revealed unto me; when nothing hath been revealed unto him?d and who
saith, I will produce a revelation like unto that which GOD hath sent down?e
If thou didst see when the ungodly are in the pangs of death, and the angelsf
reach out their hands saying, Cast forth your souls; this day shall ye receive
an ignominious punishment for that which ye have falsely spoken concerning
GOD; and because ye have proudly rejected his signs.

z That is, the Koreish.1
a That is, they know him not truly, nor have just notions of his
goodness and mercy towards man. The persons here meant, according to some
commentators, are the Jews, and according to others, the idolaters.2
This verse and the two next, as Jallalo'ddin thinks, were revealed at
Medina.
b By these words the Jews (if they were the persons meant) chiefly
intended to deny the Korân to be of divine revelation, though they might in
strictness insist that GOD never revealed, or sent down, as the Korân
expresses it, any real composition or material writing from heaven in the
manner that Mohammed pretended his revelations were delivered,3 if we except
only the Decalogue, GOD having left to the inspired penmen not only the labour
of writing, but the liberty, in a great measure at least, of putting the
truths into their own words and manner of expression.
c Falsely pretending to have received revelations from him, as did
Moselama, al Aswad al Ansi, and others.
d As did Abda'llah Ebn Saad Ebn Abi Sarah, who for some time was the
prophet's amanuensis, and when these words were dictated to him as revealed,
viz., We created man of a purer kind of clay, &c.,4 cried out, by way of
admiration, Blessed be GOD the best Creator! and being ordered by Mohammed to
write these words down also, as part of the inspired passage, began to think
himself as great a prophet as his master.5 Whereupon he took upon himself to
corrupt and alter the Korân according to his own fancy, and at length
apostatizing, was one of the ten who were proscribed at the taking of Mecca,6
and narrowly escaped with life on his recantation, by the interposition of
Othmân Ebn Affán, whose foster-brother he was.7
e For some Arabs, it seems, had the vanity to imagine, and gave out,
that, if they pleased, they could write a book nothing inferior to the Korân.
f See before, p. 94, note b.

1 Idem. 2 Idem. 3 See the Prelim. Disc. Sect. III.
p. 50, &c. 4 Kor. c. 23.
5 Al Beidâwi. 6 See the Prelim. Disc. p. 43. 7 Vide
Abulfeda, Vit. Moh. p. 109.
16-2

And now are ye come unto us alone,g as we created you at first,h and ye
have left that which we had bestowed on you, behind your backs; neither do we
see with you your intercessors,i whom ye thought to have been partners with
God among you: now is the relation between you cut off, and what ye imagined
hath deceived you.k
GOD causeth the grain and the date-stone to put forth: he bringeth forth
the living from the dead, and he bringeth forth the dead from the living.l
This is GOD. Why therefore are ye turned away from him?
He causeth the morning to appear; and hath ordained the night for rest,
and the sun and the moon for the computing of time. This is the disposition
of the mighty, the wise God.
It is he who hath ordained the stars for you, that ye may be directed
thereby in the darkness of the land and of the sea. We have clearly shown
forth our signs, unto people who understand.
It is he who hath produced you from one soul; and hath provided for you a
sure receptacle and a repository.m We have clearly shown forth our signs,
unto people who are wise.
It is he who sendeth down water from heaven, and we have thereby produced
the springing buds of all things, and have thereout produced the green thing,
from which we produce the grain growing in rows, and palm-trees from whose
branches proceed clusters of dates hanging close together; and gardens of
grapes, and olives, and pomegranates, both like and unlike to one another.
Look on their fruits, when they bear fruit, and their growing to maturity.
Verily herein are signs, unto people who believe.
100 Yet they have set up the geniin as partners with GOD, although he
created them: and they have falsely attributed unto him sons and daughters,o
without knowledge. Praise be unto him; and far be that from him which they
attribute unto him!
He is the maker of heaven and earth: how should he have issue since he
hath no consort? he hath created all things, and he is omniscient.
This is GOD your LORD; there is no GOD but he, the creator of all things;
therefore serve him: for he taketh care of all things.
The sight comprehendeth him not, but he comprehendeth the sight; he is
the gracious,p the wise.
Now have evident demonstrations come unto you from your LORD; whoso seeth
them, the advantage thereof will redound to his own soul: and whoso is
wilfully blind, the consequence will be to himself. I am not a keeper over
you.
Thus do we variously explain our signs; that they may say, Thou hast
studied diligently;q and that we may declare them unto people of
understanding.
Follow that which hath been revealed unto thee from thy LORD; there is no
GOD but he: retire therefore from the idolaters.

g That is, without your wealth, your children, or your friends, which
ye so much depended on in your lifetime.
h i.e., Naked and helpless.
Or false gods.
k Concerning the intercession of your idols, or the disbelief of future
rewards and punishments.
l See chapter 3, p. 34.
m Namely, in the loins of your fathers, and the wombs of your mothers.1
n This word signifies properly the genus of rational, invisible beings,
whether angels, devils, or that intermediate species usually called genii.
Some of the commentators therefore, in this place, understand the angels, whom
the pagan Arabs worshipped; and others the devils, either because they became
their servants by adoring idols at their instigation, or else because,
according to the Magian system, they looked on the devil as a sort of creator,
making him the author and principle of all evil, and GOD the author of good
only.2
o See the Prelim. Discourse, p. 14 and 30.
p Or, as the word may be translated, the incomprehensible.3
q That is, Thou hast been instructed by the Jews and Christians in
these matters, and only retailest to us what thou hast learned of them. For
this the infidels objected to Mohammed, thinking it impossible for him to
discourse on subjects of so high a nature, and in so clear and pertinent a
manner, without being well versed in the doctrines and sacred writings of
those people.

1 Al Beidâwi. 2 Idem. 3 Idem.

If GOD had so pleased, they had not been guilty of idolatry. We have not
appointed thee a keeper over them; neither art thou a guardian over them.
Revile not the idols which they invoke besides GOD, lest they maliciously
revile GOD, without knowledge. Thus have we prepared for every nation their
works: hereafter unto GOD shall they return, and he shall declare unto them
that which they have done.
They have sworn by GOD, by the most solemn oath, that if a sign came unto
them, they would certainly believe therein: Say, Verily signs are in the power
of GOD alone; and he permitteth you not to understand, that when they come,
they will not believe.r
110 And we will turn aside their hearts and their sight from the truth, as
they believed not thereins the first time; and we will leave them to wander in
their error.
And though we had sent down angels unto them, and the dead had spoken
unto them, and we had gathered together before them all things in one view;t
they would not have believed, unless GOD had so pleased: but the greater part
of them know it not.
Thus have we appointed unto every prophet an enemy; the devils of men,
and of genii: who privately suggest the one to the other specious discourses
to deceive; but if thy LORD pleased, they would not have done it. Therefore
leave them, and that which they have falsely imagined;
and let the hearts of those be inclined thereto, who believe not in the
life to come; and let them please themselves therein, and let them gain that
which they are gaining.
Shall I seek after any other judge besides GOD to judge between us? It
is he who hath sent down unto you the book of the Koran distinguishing between
good and evil; and they to whom we gave the scripture know that it is sent
down from thy LORD, with truth. Be not therefore one of those who doubt
thereof.
The words of thy LORD are perfect, in truth and justice; there is none
who can change his words:u he both heareth and knoweth.
But if thou obey the greater part of them who are in the earth, they will
lead thee aside from the path of GOD: they follow an uncertain opinion only,x
and speak nothing but lies;
verily thy LORD well knoweth those who go astray from his path, and well
knoweth those who are rightly directed.
Eat of that whereon the name of GOD hath been commemorated,y if ye
believe in his signs:
and why do ye not eat of that whereon the name of GOD hath been
commemorated? since he hath plainly declared unto you what he hath forbidden
you; except that which ye be compelled to eat of by necessity; many lead
others into error, because of their appetites, being void of knowledge; but
thy LORD well knoweth who are the transgressors.

r In this passage Mohammed endeavours to excuse his inability of
working a miracle, as had been demanded of him; declaring that GOD did not
think fit to comply with their desires; and that if he had so thought fit, yet
it had been in vain, because if they were not convinced by the Korân, they
would not be convinced by the greatest miracle.4
s i.e., In the Korân.
t For the Meccans required that Mohammed should either show them an
angel descending from heaven in their sight, or raise their dead fathers, that
they might discourse with them, or prevail on GOD and his angels to appear to
them in a body.
u Some interpret this of the immutability of GOD'S decree, and the
certainty of his threats and promises; others, of his particular promise to
preserve the Korân from any such alterations or corruptions as they imagine to
have happened to the Pentateuch and the Gospel;1 and others, of the
unalterable duration of the Mohammedan law, which they hold is to last till
the end of the world, there being no other prophet, law, or dispensation to be
expected after it.
x Imagining that the true religion was that which their idolatrous
ancestors professed.
y See chap. 2, p. 18, and chap. 5, p. 73.

4 Confer Luke xvi. 31. 1 See the Prelim. Disc. p. 58, and
Kor. c. 15.

120 Leave both the outside of iniquity and inside thereof:z for they who
commit iniquity shall receive the reward of that which they shall have gained.
Eat not therefore of that whereon the name of GOD hath not been
commemorated; for this is certainly wickedness: but the devils will suggest
unto their friends, they they dispute with you concerning this precept; but if
ye obey them, ye are surely idolaters.
Shall he who hath been dead, and whom we have restored unto life, and
unto whom we have ordained a light, whereby he may walk among men, be as he
whose similitude is in darkness, from whence he shall not come forth?a Thus
was that which the infidels are doing prepared for them.
And thus have we placed in every city chief leaders of the wicked men
thereof,b that they may act deceitfully therein; but they shall act
deceitfully against their own souls only; and they know it not.
And when a signc cometh unto them, they say, We will by no means believe
until a revelation be brought unto us, like unto that which hath been
delivered unto the messengers of GOD.d GOD best knoweth whom he will appoint
for his messenger.e Vileness in the sight of GOD shall fall upon those who
deal wickedly, and a grievous punishment, for that they have dealt
deceitfully.
And whomsoever GOD shall please to direct, he will open his breast to
receive the faith of Islam: but whomsoever he shall please to lead into error,
he will render his breast straight and narrow, as though he were climbing up
to heaven.f Thus doth GOD inflict a terrible punishment on those who believe
not.
This is the right way of thy LORD. Now have we plainly declared our
signs unto those people who will consider.
They shall have a dwelling of peace with their LORD, and he shall be
their patron, because of that which they have wrought.
Think on the day whereon God shall gather them all together, and shall
say, O company of genii,g ye have been much concerned with mankind;h and their
friends from among mankind shall say, O LORD, the one of us hath received
advantage from the other,i and we are arrived at our limited termk which thou
hast appointed us. God will say, Hell fire shall be your habitation, therein
shall ye remain forever; unless as GOD shall please to mitigate your pains,l
for thy LORD is wise and knowing.

z That is, both open and secret sins.
a The persons primarily intended in this passage, were Hamza,
Mohammed's uncle, and Abu Jahl; others, instead of Hamza, name Omar, or Ammâr
b In the same manner as we have done in Mecca.
c i.e., Any verse or passage of the Korân.
d These were the words of the Koreish, who thought that there were
persons among themselves more worthy of the honour of being GOD'S messenger
than Mohammed.
e Literally, Where he will place his commission. GOD, says al Beidâwi,
bestows not the gift of prophecy on any one on account of his nobility or
riches, but for their spiritual qualifications; making choice of such of his
servants as he pleases, and who he knows will execute their commissions
faithfully.
f Or had undertaken the most impossible thing in the world. In like
manner shall the heart of such a man be incapable of receiving the truth.
g That is, of devils.1
h In tempting and seducing them to sin.
i The advantage which men received from the evil spirits, was their
raising and satisfying their lusts and appetites; and that which the latter
received in return, was the obedience paid them by the former, &c.2
k viz., The day of resurrection, which we believed not in the other
world.
l The commentators tell us that this alleviation of the pains of the
damned will be when they shall be taken out of the fire to drink the boiling
water,3 or to suffer the extreme cold, called al Zamharîr, which is to be one
part of their punishment; but others think the respite which God will grant to
some before they are thrown into hell, is here intended.4 According to the
exposition of Ebn Abbas, these words may be rendered, Unless him whom GOD
shall please to deliver thence.5

1 Al Beidâwi. 2 Idem, Jallalo'ddin. 3
Jallalo'ddin. 4 Al Beidâwi.
5 See the Prelim. Disc. Sect. IV. p. 72, &c.

Thus do we set some of the unjust over others of them, because of that
which they have deserved.
130 O company of genii and men, did not messengers from among yourselves
come unto you,m rehearsing my signs unto you, and forewarning you of the
meeting of this your day? They shall answer, We bear witness against
ourselves: the present life deceived them: and they shall bear witness against
themselves that they were unbelievers.
This hath been the method of God's dealing with his creatures, because
thy LORD would not destroy the cities in their iniquity, while their
inhabitants were careless.n
Every one shall have degrees of recompense of that which they shall do;
for thy LORD is not regardless of that which they do,
and thy LORD is self-sufficient and endued with mercy. If he pleaseth he
can destroy you, and cause such as he pleaseth to succeed you, in like manner
as he produced you from the posterity of other people.
Verily that which is threatened you, shall surely come to pass; neither
shall ye cause it to fail.
Say unto those of Mecca, O my people, act according to your power; verily
I will act according to my duty:o and hereafter shall ye know
whose will be the reward of paradise. The ungodly shall not prosper.
Those of Mecca set apart unto GOD a portion of that which he hath
produced of the fruits of the earth, and of cattle; and say, This belongeth
unto GOD (according to their imagination), and this unto our companions.p And
that which is destined for their companions cometh not unto GOD; yet that
which is set apart unto GOD cometh unto their companions.q How ill do they
judge!
In like manner have their companions induced many of the idolaters to
slay their children,r that they might bring them to perdition, and that they
might render their religion obscure and confused unto them.s But if GOD had
pleased, they had not done this: therefore leave them and that which they
falsely imagine.

m It is the Mohammedan belief that apostles were sent by GOD for the
conversion both of genii and of men; being generally of humane race (as
Mohammed, in particular, who pretended to have a commission to preach to both
kinds); according to this passage, it seems there must have been prophets of
the race of genii also, though their mission be a secret to us.
n Or considered not their danger; but GOD first sent some prophet to
them to warn them of it, and to invite them to repentance.
o That is, ye may proceed in your rebellion against GOD and your malice
towards me, and be confirmed in your infidelity; but I will persevere to bear
your insults with patience, and to publish those revelations which GOD has
commanded me.1
p i.e., Our idols. In which sense this word is to be taken through the
whole passage.
q As to this custom of the pagan Arabs, see the Prelim. Disc. Sect. I.
p. 13. To what is there said we may add, that the share set apart for GOD was
employed chiefly in relieving the poor and strangers; and the share of the
idols, for paying their priests, and providing sacrifices for them.2
r Either by that inhuman custom, which prevailed among those of Kendah
and some other tribes, of burying their daughters alive, so soon as they were
born, if they apprehended they could not maintain them;3 or else be offering
them to their idols, at the instigation of those who had the custody of their
temples.4
s By corrupting with horrid superstitions that religion which Ismael
had left to his posterity.5