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d By believing in all the prophets, without exception, and joining
thereto the continual practice of their duty, both towards GOD and man.1
e Literally, gardens of Eden. See chapter 9, p. 143.

1 Idem, Jallalo'ddin, Yahya.

Thus have we sent thee to a nation which other nations have preceded unto
whom prophets have likewise been sent, that thou mayest rehearse unto them
that which we have revealed unto thee, even while they believe not in the
merciful God. Say unto them, He is my LORD; there is no GOD but he: in him do
I trust, and unto him must I return.
30 Though a Koran were revealed by which mountains should be removed, or
the earth cleaved in sunder, or the dead be caused to speak,f it would be in
vain. But the matter belongeth wholly unto GOD. Do not, therefore, the
believers know, that if GOD pleased, he would certainly direct all men?
Adversity shall not cease to afflict the unbelievers for that which they
have committed, or to sit down near their habitations,g until GOD'S promise
come;h for GOD is not contrary to the promise.
Apostles before thee have been laughed to scorn; and I permitted the
infidels to enjoy a long and happy life: but afterwards I punished them; and
how severe was the punishment which I inflicted on them!
Who is it, therefore, that standeth over every soul, to observe that
which it committeth? They attribute companions unto GOD. Say, Name them:
will ye declare unto him that which he knoweth not in the earth? or will ye
name them in outward speech only?i But the deceitful procedure of the
infidels was prepared for them; and they are turned aside from the right path:
for he whom GOD shall cause to err, shall have no director.
They shall suffer a punishment in this life; but the punishment of the
next shall be more grievous: and there shall be none to protect them against
GOD.
This is the description of paradise, which is promised to the pious. It
is watered by rivers; its food is perpetual, and its shade also: this shall be
the reward of those who fear God. But the reward of the infidels shall be
hell fire.
Those to whom we have given the scriptures, rejoice at what hath been
revealed unto thee.k Yet there are some of the confederates who deny part
thereof.l Say unto them, Verily I am commanded to worship GOD alone; and to
give him no companion: upon him do I call, and unto him shall I return.

f These are miracles which the Koreish required of Mohammed; demanding
that he would, by the power of his Korân, either remove the mountains from
about Mecca, that they might have delicious gardens in their room, or that he
would oblige the wind to transport them, with their merchandise, to Syria
(according to which tradition, the words here translated, or the earth cleaved
in sunder, should be rendered, or the earth be travelled over in an instant);
or else raise to life Kosai Ebn Kelâb,1 and others of their ancestors, to bear
witness to him; whereupon this passage was revealed.
g It is supposed by some that these words are spoken to Mohammed, and
then they must be translated in the second person, Nor shall thou cease to sit
down, &c. For they say this verse relates to the idolaters of Mecca, who were
afflicted with a series of misfortunes for their ill-usage of their prophet,
and were also continually annoyed and harassed by his parties, which
frequently plundered their caravans and drove off their cattle, himself
sitting down with his whole army near the city in the expedition of al
Hodeibîya.2
h i.e., Till death and the day of judgment overtake them; or, according
to the exposition in the preceding note, until the taking of Mecca.3
i That is, calling them the companion of GOD, without being able to
assign any reason, or give any proof why they deserve to be sharers in the
honour and worship due from mankind to him.4
k viz., The first proselytes to Mohammedism from Judaism and
Christianity; or the Jews and Christians in general, who were pleased to find
the Korân so consonant to their own scriptures.5
l That is, such of them as had entered into a confederacy to oppose
Mohammed; as did Caab Ebn al Ashraf, and the Jews who followed him, and al
Seyid al Najrâni, al Akib, and several other Christians; who denied such parts
of the Korân as contradicted their corrupt doctrines and traditions.6

1 See cap. 8, p. 128, note f. 2 Al Beidâwi. 3
Idem. 4 Idem. 5 See cap. 3, p. 52. 6 Idem.

To this purpose have we sent down the Koran a rule of judgment, in the
Arabic language. And verily, if thou follow their desires, after the
knowledge which hath been given thee, there shall be none to defend or protect
thee against GOD.
We have formerly sent apostles before thee, and bestowed on them wives
and children;m and no apostle had the power to come with a sign, unless by the
permission of GOD. Every age hath its book of revelation:
GOD shall abolish and shall confirm what he pleaseth. With him is the
original of the book.n
40 Moreover, whether we cause thee to see any part of that punishment
wherewith we have threatened them, or whether we cause thee to die before it
be inflicted on them, verily unto thee belongeth preaching only, but unto us
inquisition.
Do they not see that we come into their land, and straighten the borders
thereof, by the conquests of the true believers? When GOD judgeth, there is
none to reverse his judgment: and he will be swift in taking an account.
Their predecessors formerly devised subtle plots against their prophets;
but GOD is master of every subtle device. He knoweth that which every soul
deserveth: and the infidels shall surely know, whose will be the reward of
paradise.
The unbelieverso will say, Thou art not sent of God. Answer, GOD is a
sufficient witness between me and you, and he who understandeth the
scriptures.

m As we have on thee. This passage was revealed in answer to the
reproaches which were cast on Mohammed, on account of the great number of his
wives. For the Jews said that if he was a true prophet, his care and
attention would be employed about something else than women and the getting of
children.7 It may be observed that it is a maxim of the Jews that nothing is
more repugnant to prophecy than carnality.8
n Literally, the mother of the book; by which is meant the preserved
table, from which all the written revelations which have been from time to
time published to mankind, according to the several dispensations, are
transcripts.
o The persons intended in this passage, it is said, were the Jewish
doctors.9

7 Jallalo'ddin, Yahya. 8 Vide Maimon. More Nev. part ii. c. 36,
&c. 9 Al Beidâwi.

CHAPTER XIV.

ENTITLED, ABRAHAM;a REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL GOD.

AL. R.b This book have we sent down unto thee, that thou mayest lead men
forth from darkness into light, by the permission of their LORD, into the
glorious and laudable way.
GOD is he unto whom belongeth whatsoever is in heaven and on earth: and
woe be to the infidels, because a grievous punishment waiteth them;
who love the present life above that which is to come, and turn men aside
from the way of GOD, and seek to render it crooked: these are in an error far
distant from the truth.
We have sent no apostle but with the language of his people, that he
might declare their duty plainly unto them;c for GOD causeth to err whom he
pleaseth, and directeth whom he pleaseth; and he is the mighty, the wise.
We formerly sent Moses with our signs, and commanded him saying, Lead
forth thy people from darkness into light, and remind them of the favors of
GOD:d verily therein are signs unto every patient and grateful person.
And call to mind when Moses said unto his people, Remember the favor of
GOD towards you, when he delivered you from the people of Pharaoh: they
grievously oppressed you; and they slew your male children, but let your
females live:e therein was a great trial from your LORD.
And when your LORD declared by the mouth of Moses, saying, If ye be
thankful, I will surely increase my favors towards you; but if ye be
ungrateful, verily my punishment shall be severe.
And Moses said, If ye be ungrateful, and all who are in the earth
likewise; verily GOD needeth not your thanks, though he deserveth the highest
praise.
Hath not the history of the nations your predecessors reached you;
namely, of the people of Noah, and of Ad, and of Thamud,f
10 and of those who succeeded them; whose number none knoweth except GOD?
Their apostles came unto them with evident miracles; but they clapped their
hands to their mouths out of indignation, and said, We do not believe the
message with which ye pretend to be sent; and we are in a doubt concerning the
religion to which ye invite us, as justly to be suspected.

a Mention is made of this patriarch towards the end of the chapter.
b See the Prelim. Disc. Sect. III p. 46, &c.
c That so they might not only perfectly and readily understand those
revelations themselves, but might also be able to translate and interpret them
unto others.1
d Literally, the days of GOD; which may also be translated, the battles
of GOD (the Arabs using the word day to signify a remarkable engagement, as
the Italians do giornata, and the French, journée), or his wonderful acts
manifested in the various success of former nations in their wars.2
e See chapter 7, p. 117, &c.
f See ibid. p. 111, &c.

1 Idem. 2 Idem.

Their apostles answered, Is there any doubt concerning GOD, the creator
of heaven and earth? He inviteth you to the true faith that he may forgive
you part of your sins,g and may respite your punishment, by granting you space
to repent, until an appointed time.
They answered, Ye are but men, like unto us: ye seek to turn us aside
from the gods which our fathers worshipped: wherefore bring us an evident
demonstration by some miracle, that ye speak truth.
Their apostles replied unto them, We are no other than men like unto you;
but GOD is bountiful unto such of his servants as he pleaseth: and it is not
in our power to give you a miraculous demonstration of our mission,
unless by the permission of GOD; in GOD therefore let the faithful trust.
And what excuse have we to allege, that we should not put our trust in
GOD; since he hath directed us our paths? Wherefore we will certainly suffer
with patience the persecution wherewith ye shall afflict us: in GOD therefore
let those put their confidence who seek in whom to put their trust.
And those who believed not said unto their apostles, We will surely expel
you out of our land; or ye shall return unto our religion. And their LORD
spake unto them by revelation, saying, We will surely destroy the wicked
doers;
and we will cause you to dwell in the earth, after them. This shall be
granted unto him who shall dread the appearance at my tribunal, and shall fear
my threatening.
And they asked assistance of God,h and every rebellious perverse person
failed of success.
Hell lieth unseen before him, and he shall have filthy wateri given him
to drink:
20 he shall sup it up by little and little, and he shall not easily let it
pass his throat because of its nauseousness; death also shall come upon him
from every quarter, yet he shall not die; and before him shall there stand
prepared a grievous torment.
This is the likeness of those who believe not in their LORD. Their works
are as ashes, which the wind violently scattereth in a stormy day: they shall
not be able to obtain any solid advantage from that which they have wrought.
This is an error most distant from truth.
Dost thou not see that GOD hath created the heavens and the earth in
wisdom? If he please, he can destroy you, and produce a new creature in your
stead:
neither will this be difficult with GOD.
And they shall all come forth into the presence of GOD at the last day:
and the weak among them shall say unto those who behaved themselves
arrogantly,j Verily we were your followers on earth; will ye not therefore
avert from us some part of the divine vengeance?
They shall answer, If GOD had directed us aright, we had certainly
directed you.k It is equal unto us whether we bear our torments impatiently,
or whether we endure them with patience: for we have no way to escape.

g That is, such of them as were committed directly against GOD, which
are immediately cancelled by faith, or embracing Islâm; but not the crimes of
injustice, and oppression, which were committed against man:1 for to obtain
remission of these last, besides faith, repentance and restitution, according
to a man's ability, are also necessary.
h The commentators are uncertain whether these were the prophets, who
begged assistance against their enemies; or the infidels, who called for GOD'S
decision between themselves and them; or both. And some suppose this verse
has no connection with the preceding, but is spoken of the people of Mecca,
who begged rain in a great drought with which they were afflicted at the
prayer of their prophet, but could not obtain it.2
i Which will issue from the bodies of the damned, mixed with purulent
matter and blood.
j i.e., The more simple and inferior people shall say to their teachers
and princes who seduced them to idolatry, and confirmed them in their
obstinate infidelity.
k That is, We made the same choice for you, as we did for ourselves:
and had not GOD permitted us to fall into error, we had not seduced you.

1 Al Beidâwi. 2 Idem.

And Satan shall say, after judgment shall have been given, Verily GOD
promised you a promise of truth: and I also made you a promise; but I deceived
you. Yet I had not any power over you to compel you;
but I called you only, and ye answered me: wherefore accuse not me, but
accuse yourselves.l I cannot assist you; neither can ye assist me. Verily I
do now renounce your having associated me with God heretofore.m A grievous
punishment is prepared for the unjust.
But they who shall have believed and wrought righteousness shall be
introduced into gardens, wherein rivers flow, they shall remain therein
forever, by the permission of their LORD; and their salutation therein shall
be, Peace!n
Dost thou not see how GOD putteth forth a parable; representing a good
word, as a good tree, whose root is firmly fixed in the earth, and whose
branches reach unto heaven;
30 which bringeth forth its fruit in all seasons, by the will of its LORD?
GOD propoundeth parables unto men, that they may be instructed.
And the likeness of an evil word is as an evil tree; which is torn up
from the face of the earth, and hath no stability.o
GOD shall confirm them who believe, by the steadfast word of faith, both
in this life and in that which is to come:p but GOD shall lead the wicked into
error; for GOD doth that which he pleaseth.
Hast thou not considered those who have changed the grace of GOD to
infidelity,q and cause their people to descend into the house of perdition,
namely, into hell? They shall be thrown to burn therein; and an unhappy
dwelling shall it be.
They also set up idols as co-partners with GOD, that they might cause men
to stray from his path. Say, unto them, Enjoy the pleasures of this life for
a time; but your departure hence shall be into hell fire.
Speak unto my servants who have believed, that they be assiduous at
prayer, and give alms out of that which we have bestowed on them, both
privately and in public; before the day cometh, wherein there shall be no
buying nor selling, neither any friendship.

l Lay not the blame on my temptations, but blame your own folly in
obeying and trusting in me, who had openly professed myself your
irreconcilable enemy.
m Or I do now declare myself clear of your having obeyed me, preferably
to GOD, and worshipped idols at my instigation. Or the words may be
translated, I believed not heretofore in that Being with whom ye did associate
me; intimating his first disobedience in refusing to worship Adam at GOD'S
command.1
n See chapter 10, p. 151.
o What is particularly intended in this passage by the good word, and
the evil word, the expositors differ. But the first seems to mean the
profession of GOD'S unity; the inviting others to the true religion, or the
Korân itself; and the latter, the acknowledging a plurality of gods, the
seducing of others to idolatry, or the obstinate opposition of GOD'S
prophets.2
p Jallalo'ddin supposes the sepulchre to be here understood; in which
place when the true believers come to be examined by the two angels concerning
their faith, they will answer properly and without hesitation; which the
infidels will not be able to do.3
q That is, who requite his favours with disobedience and incredulity.
Or, whose ingratitude obliged GOD to deprive them of the blessings he had
bestowed on them; as he did the Meccans, who though GOD had placed them in the
sacred territory, and given them the custody of the Caaba, and abundant
provision of all necessaries and conveniences of life, and had also honoured
them by the mission of Mohammed, yet in return for all this became obstinate
unbelievers, and persecuted his apostle; for which they were not only punished
by a famine of seven years, but also by the loss and disgrace they sustained
at Bedr; so that they who had before been celebrated for their prosperity,
were not stripped of that, and become conspicuous only for their infidelity.4
If this be the drift of the passage, it could not have been revealed at Mecca,
as the rest of the chapter is agreed to be; wherefore some suppose this verse
and the next to have been revealed at Medina.

1 Idem. 2 Idem, Jallalo'ddin. 3 See the Prelim. Disc.
Sect. IV. p. 59. 4 Al Beidâwi.

It is GOD who hath created the heavens and the earth; and causeth water
to descend from heaven, and by means thereof produceth fruits for your
sustenance: and by his command he obligethr the ships to sail in the sea for
your service; and he also forceth the rivers to supply your uses: he likewise
compelleth the sun and the moon, which diligently perform their courses, to
serve you; and hath subjected the day and the night to your service. He
giveth you of everything which ye ask him; and if ye attempt to reckon up the
favors of GOD, ye shall not be able to compute the same. Surely man is unjust
and ungrateful.
Remember when Abraham said, O LORD, make this lands a place of security;
and grant that I and my childrent may avoid the worship of idols;
for they, O LORD, have seduced a great number of men. Whoever therefore
shall follow me, he shall be of me; and whosoever shall disobey me, verily
thou wilt be gracious and merciful.u
40 O LORD, I have caused some of my offspringx to settle in an unfruitful
valley, near the holy house, O LORD, that they may be constant at prayer.
Grant, therefore, that the hearts of some meny may be affected with kindness
toward them; and do thou bestow on them all sorts of fruits,z that they may
give thanks.
O LORD, thou knowest whatsoever we conceal, and whatsoever we publish;
for nothing is hidden from GOD, either on earth or in heaven. Praise be unto
GOD, who hath given me, in my old age, Israel and Isaac: for my LORD is the
hearer of supplication.
O LORD, grant that I may be an observer of prayer, and a part of my
posterity also,a O LORD, and receive my supplication. O LORD, forgive me, and
my parents,b and the faithful, on the day whereon an account shall be taken.
Think not, O prophet, that GOD is regardless of what the ungodly do. He
only deferreth their punishment unto the day whereon men's eyes shall be
fixed:

r The word used here, and in the following sentences, is sakhkhara,
which signifies forcibly to press into any service.1
s viz., The territory of Mecca. See the Prelim. Disc. Sect. IV.
t This prayer, it seems, was not heard as to all his posterity,
particularly as to the descendants of Ismael; though some pretend that these
latter did not worship images, but only paid a superstitious veneration to
certain stones, which they set up and compassed, as representations of the
Caaba.2
u That is, by disposing him to repentance. But Jallalo'ddin supposes
these words were spoken by Abraham before he knew that GOD would not pardon
idolatry.
x i.e., Ismael and his posterity. The Mohammedans say, that Hagar, his
mother, belonged to Sarah, who gave her to Abraham; and that, on her bearing
him this son, Sarah became so jealous of her, that she prevailed on her
husband to turn them both out of doors; whereupon he sent them to the
territory of Mecca, where GOD caused the fountain of Zemzem to spring forth
for their relief, in consideration of which the Jorhamites, who were the
masters of the country, permitted them to settle among them.3
y Had he said the hearts of men, absolutely, the Persians and the
Romans would also have treated them as friends; and both the Jews and
Christians would have made their pilgrimages to Mecca.4
z This part of the prayer was granted; Mecca being so plentifully
supplied, that the fruits of spring, summer, and autumn, are to be found there
at one and the same time.5
a For he knew by revelation that somme of them would be infidels.
b Abraham put up this petition to GOD before he knew that his parents
were the enemies of GOD.6 Some suppose his mother was a true believer, and
therefore read it in the singular, and my father. Others fancy that by his
parents the patriarch here means Adam and Eve.7

1 See chapter 2, p. 17, note c. 2 Al Beidâwi. See the
Prelim. Disc. Sect. I. p. 13-16. 3 Idem.
4 Idem, Jallalo'ddin. 5 Idem. 6 See chapter 9, p. 148.
7 Jallalo'ddin, Al Beidâwi.

they shall hasten forward, at the voice of the angel calling to judgment,
and shall lift up their heads; they shall not be able to turn their sight from
the object whereon it shall be fixed, and their hearts shall be void of sense,
through excessive terror. Wherefore do thou threaten men with the day,
whereon their punishment shall be inflicted on them,
and whereon those who have acted unjustly shall say, O LORD, give us
respite unto a term near at hand;
and we will obey thy call, and we will follow thy apostles. But it shall
be answered unto them, Did ye not swear heretofore, that no reverse should
befall you?c
yet ye dwelt in the dwellings of those who had treated their own souls
unjustly;d and it appeared plainly unto you how we had dwelt with them;e and
we propounded their destruction as examples unto you. They employ their
utmost subtlety to oppose the truth; but their subtlety is apparent unto GOD,
who is able to frustrate their designs; although their subtlety were so great,
that the mountains might be moved thereby.
Think not, therefore, O prophet, that GOD will be contrary to his promise
of assistance, made unto his apostles; for GOD is mighty, able to avenge.
The day will come, when the earth shall be changed into another earth,
and the heavens into other heavens;f and men shall come forth from their
graves to appear before the only, the mighty GOD.
50 And thou shalt see the wicked on that day bound together in fetters:
their inner garments shall be of pitch, and fire shall cover their faces;
that GOD may reward every soul according to what it shall have deserved; for
GOD is swift in taking an account.
This is a sufficient admonition unto men, that they may be warned
thereby, and that they may know that there is but one GOD; and that those who
are endued with understanding may consider.

c That is, That ye should not taste of death, but continue in this
world for ever; or that ye should not after death be raised to judgment.1
d viz., Of the Adites and Thamûdites.
e Not only by the histories of those people revealed in the Korân, but
also by the monuments remaining of them (as the houses of the Thamûdites, and
the traditions preserved among you of the terrible judgments which befell
them.
f This the Mohammedans suppose will come to pass at the last day; the
earth becoming white and even, or, as some will have it, of silver; and the
heavens of gold.2

1 Iidem, Al Zamakhshari, Yahya. 2 Iidem. Vide Prelim. Disc.
Sect. IV, p. 67.

CHAPTER XV.

ENTITLED, AL HEJR;g REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL GOD.

A. L. R.h These are the signs of the book, and of the perspicuous Koran.
The time may come when the unbelievers shall wish that they had been
Moslems.i
Suffer them to eat, and to enjoy themselves in this world; and let hope
entertain them, but they shall hereafter know their folly.
We have not destroyed any city, but a fixed term of repentance was
appointed them.
No nation shall be punished before their time shall be come; neither
shall they be respited after.
The Meccans say, O thou to whom the admonitionj hath been sent down, thou
art certainly possessed with a devil:
wouldest thou not have come unto us with an attendance of angels, if thou
hadst spoken truth?
Answer, We send not down the angels, unless on a just occasion;k nor
should they be then respited any longer.
We have surely sent down the Koran; and we will certainly preserve the
same from corruption.l
10 We have heretofore sent apostles before thee among the ancient sects:
and there came no apostle unto them, but they laughed him to scorn.
In the same manner will we put it into the hearts of the wicked Meccans
to scoff at their prophet:
they shall not believe on him; and the sentence of the nations of old
hath been executed heretofore.
If we should open a gate in the heaven above them, and they should ascend
theretom all the day long,
they should rather say, Our eyes are only dazzled; or rather we are a
people deluded by enchantments.
We have placed the twelve signs in the heaven, and have set them out in
various figures, for the observation of spectators:
and we guard them from every deviln driven away with stones;o