mined by God for their punishment. (130) Wherefore, do thou, O Muhammad, patiently bear that which they say; and celebrate the praise of thy LORD before the rising of the sun, and before the setting thereof, and praise him in the hours of the night, and in the extremities of the day, that thou mayest be well pleased with the prospect of receiving favour from God. (131) And cast not thine eyes on that which we have granted divers of the unbelievers to enjoy, namely, the splendour of this present life, that we may prove them thereby; for the provision of thy LORD is better and more permanent. (132) Command thy family to observe prayer; and do thou persevere therein. We require not of thee that thou labour to gain necessary provisions for thyself and family; we will provide for thee; for the prosperous issue shall attend on piety. (133) The unbelievers say, Unless he come unto us with a sign from his LORD, we will not believe on him. Hath not a plain declaration come unto them, of that which is contained in (130) Extremities of the day, i.e., “evening and morning, which times are repeated as the principal hours of prayer. But some suppose these words intend the prayer of noon; the first half of the day ending, and the second half beginning, at that time."-Sale, Baidháwi, Jalaluddin. Comp. chap. xxx. 16, 17, and consult note on chap. ii. 238. Muir (Life of Mahomet, vol. ii. 267, note) says the interpretation of the extremities of the day is in "order to reconcile the passage with the prescribed hours." The original does not favour Sale's idea that the principal hours are here repeated. (131) The splendour, i.e.," do not envy or covet their pomp and prosperity in this world."-Sale. See notes on chap. xv. 88. The provision of thy Lord, viz., "the reward laid up for thee in the next life; or the gift of prophecy, and the revelations with which God has favoured thee."-Sale. (132) We will provide for thee. Muir applies this verse and the one preceding to the straitened circumstances of Muhammad just before the flight to Madína (Life of Mahomet, vol. ii. p. 231). "It is said that when Muhammad's family were in any strait or affliction, he used to order them to go to prayers, and to repeat this verse."-Sale, Baidhawi. (133) Hath not a plain declaration, &c. The plain meaning of this passage is, that the narratives of sacred history contained in the Qurán are in accord with the sacred records of the Jewish Scriptures. There is not the slightest ground for the imagination of the com the former volumes of scripture, by the revelation of the Qurán? (134) If we had destroyed them by a judgment before the same had been revealed, they would have said at the resurrection, O LORD, how could we believe, since thou didst not send unto us an apostle, that we might follow thy signs, before we were humbled and covered with shame? (135) Say, Each of us wait the issue; wait, therefore; for ye shall surely know hereafter who have been the followers of the even way, and who hath been rightly directed. mentators (Tafsir-i-Hussaini, Abdul Qadir) that Muhammad alludes to the prophecies of the Old and New Testaments as referring to his mission. THE circumstances of the Muslims at the time this chapter was written have, as usual, determined the style and matter of the "revelations." The Quraish, aided by the Jews, were now active in their resistance to the reformer at Makkah. They scoffed at his revelations, stigmatising them as "a confused heap of dreams," the offspring of sorcery; Muhammad was denounced as a forger," and his boasted "incomparable" verses were regarded as the ordinary productions of a "poet" (ver. 5). It is not unreasonable to infer from the character of the persecution of the prophets in former ages described in this chapter, that the Quraish had already threatened Muhammad with violent measures, and were now quite ready to carry their threats into execution (comp. ver. 37 with vers. 66-68). The principal point in the stories of the prophets given here is that the blessing of God rests on the prophets, and that he delivers them out of the hands of their enemies, or avenges their death with dire judgments on their persecutors (see note on vers. 10-15). The case of Abraham, however, is given with considerable detail. This is one of the prophets with whom Muhammad frequently compared himself in the Quran. If (with Muir, see note on ver. 18) we regard Muhammad and the Muslims as now exposed to that persecution of the Quraish which resulted in their flight to Madína, and keeping in mind that at this period Muhammad had determined to retire to Madína as soon as the way should be open, we may make the following comparison,-a comparison we believe to have been present in Muhammad's mind at that time—a comparison between Abraham and Muhammad : ABRAHAM. 1. Received a revelation for his people (the Chaldeans, ver. 52). 2. Reproaches his father and people for their idolatry (ver. 53). 3. Treats the national idols with contempt, and speaks against them (vers. 54-64). 4. Abraham is tolerated for a while, and hopes for reform (ver. 65). 5. The Chaldeans relapse into former habits and begin to persecute Abraham (ver. 66). 6. The Chaldeans seek Abraham's life (vers. 67, 68). 7. Abraham delivered by divine interference (vers. 69, 70). 8. Abraham and Lot delivered from the Chaldeans and brought into " a land of blessing." MUHAMMAD. 1. Received a revelation for his people (the Quraish). 2. Reproaches his relatives and the people of Makkah for their idolatry. 3. Treats the national idols with contempt, and preaches against them. 4. Muhammad tolerated for a while, and hopes for reform. 5. The Quraish reject Muhammad and begin to persecute him. 6. The Quraish seek Muhammad's life. 7. Muhammad will receive divine assistance (ver. 112). 8. Muhammad and his companions will be brought safely to Madína. This chapter is also interesting as illustrating how much of Scripture knowledge Muhammad had already acquired, and how he now moulds it to suit his purpose, and how he presents it as a revelation from God, and as a proof of its own inspiration because agreeing, as he declared, with the former Scriptures. No stronger proof of the charge brought against him by the Quraish and the Jews that he was "a forger" could be produced, his forgery "to be palliated only by the miserable apology of a pious end" (see Muir's Life of Mahomet, vol. ii. p. 189). Probable Date of the Revelations. From what has already been said, we conclude that this chapter belongs to the latter part of the third stage or ninth year of Muhammad's mission at Makkah. Jaláluddín as Syúti (Itqán, 34) thinks ver. 7 to be of Madína origin. Principal Subjects. 66 The judgment of careless and mocking Quraish near VERSES 1-4 5 6 7,8 9 10 11-15 16, 17 18 The great sin of idolatry All apostles testified to God's unity . Angelic intercession only by divine permission Moses and Aaron, like Muhammad, received a revelation 49-51 The Story of Abraham The gods of the idolaters unable to deliver their votaries Muhammad only a warner. The deaf will not hear the warnings of God. God will judge righteously. 65, 66 67 68 He lays the blame on the largest idol The Chaldeans at first disposed to repent, but they draw The wisdom of David and Solomon Winds and demons subject to Solomon God's favour to Mary and Jesus The true religion one, but Jews and Christians have sects 83, 84 85-88 89,90 |