they were all assembled for that purpose: and if the fly snatch anything from them, they cannot recover the same from it. Weak is the petitioner and the petitioned. (75) They judge not of GOD according to his due estimation: for GOD is powerful and mighty. (76) GoD chooseth messengers from among the angels and from among men : for GOD is he who heareth and seeth. (77) He knoweth that which is before them, and that which is behind them: and unto GOD shall all things return. (78) O true believers, bow down, and prostrate yourselves, and worship your LORD; and work righteousness, that ye may be happy: (79) and fight in defence of GOD's true religion, as it behoveth you to fight for the same. He hath chosen you, and hath not imposed on you any difficulty in the religion which he hath given you, the religion of your father Abraham: he hath named you Muslims heretofore, and in this book; that our apostle may be a witness against you at the day of judgment, and that ye may be witnesses against the rest of mankind. Wherefore be ye constant at prayer, and give alms: and adhere firmly unto God. He is your master; and he is the best master and the best protector.

(76) The angels. "Who are the bearers of the divine revelations to the prophets, but ought not to be the objects of worship."-Sale. (79) Fight in defence, &c. See notes on chap. ii, 190-193, and iii. 170.

CHAPTER XXIII.

ENTITLED SURAT UL MUMINÚN (THE TRUE BELIEVERS).

Revealed at Makkah.

INTRODUCTION.

THERE is a great deal of similarity between this chapter and chapter vii., which is no doubt due to the fact that both chapters belong to about the same period. The unbelieving Quraish are warned and threatened by reference to the fate of those who rejected their prophets in former ages. As in chapter vii., so in this, all these prophets are facsimiles of Muhammad. Their message was his message; their people were like his people. The charges of madness and imposture were ever raised against them, as they were made against him. Like Muhammad, they sought refuge in God against their enemies. God saved them and destroyed the infidels, and God would save Muhammad and the believers and destroy the infidels of Makkah.

In reading over this chapter, the general impression is left that Muhammad had now little or no hope of converting the Quraish. They are regarded as reprobate and given over to final destruction. Mercy and judgments have been visited upon them, but all in vain. They still scoff at the Prophet as a madman, and regard his messages concerning resurrection and judgment as so many fables. The Prophet is therefore content to warn them patiently. Avoiding strife and guarding against the temptation of the evil spirits, who seem to have suggested to him to use more violent measures to advance the true religion, he determines to render good for evil, and to guard against the suggestions of the genii or devils (vers. 94-99).

The chapter ends with a graphic description of the reward of the true believers, as it began with a description of their character. This is contrasted with the dreadful end of the unbelievers, who

will find out, when too late for repentance, that the threatenings of their Prophet were true. Though they shall then seek God with many protestations of sorrow for their unbelief, they shall be sternly rejected and spurned from the divine presence.

reason.

Probable Date of the Revelations.

Some authors (Jalaluddín as Syúti) regard this chapter as the last Makkan chapter; but for this opinion there seems to be no good Those who would locate it at Madína misinterpret vers. 77, 78, as referring to the battle of Badr. The calamity alluded to in ver. 78 was the famine which afflicted Makkah shortly before the Hijra; and from ver. 76 we might infer that it was still present at the time these verses were recorded. However that may be, this date is too late for the main portion of the chapter, which affords no evidence of that violence shown by the unbelieving Quraish which characterised them during the latter period of Muhammad's mission at Makkah. The probability is that the larger part of the revelations of this chapter belong to the earlier part of the third Makkan period, B.H. 6 or 7.

Noah, sent as an apostle of God, preaches against idolatry
The people reject Noah as a madman

himself

Noah is commanded to make the ark, to save himself and true followers from the Flood

28-32

Other nations after that of Noah perish in their infidelity .
Moses and Aaron are rejected as impostors.

33-46

47-50

The unbelievers are destroyed, but God gives a book to
Moses for the direction of believers

50, 51

God judges men according to their ability.
The idolatrous Quraish will not believe the Qurán
Idolaters will cry unto God in vain when in distress.
The Quraish reject their Prophet as a madman.

63

64, 65

66-68

69-72

VERSES

A gracious invitation rejected by them

God continues the calamity of the Makkans in mercy to them.

The chastisements of the Lord rejected

God, the author of life and intellect, can raise the dead
The Quraish persist in denying the resurrection

They are judged out of their own mouths

Angels not the offspring of God.

The Prophet takes refuge in God against every evil spirit.
Repentance after death will be in vain

The awful doom of unbelievers .

They are punished for persecuting believers

Time will pass slowly in hell

Triumph of the faithful over the unbelieving idolaters.

73-75

76

77,78

79-81

82-84

85-91

92, 93

94-99
100, 101
102-109
110-112

. 113-115
116-119

IN THE NAME OF THE MOST MERCIFUL GOD.

|| (1) Now are the true believers happy: (2) who EIGHTEENTH humble themselves in their prayer, (3) and who eschew

SIPARA.

all vain discourse, (4) and who are doers of alms-deeds; R1-
(5) and who keep themselves from carnal knowledge of
any women (6) except their wives, or the captives which
their right hand possess (for as to them they shall be
blameless (7) but whosoever coveteth any woman be-
yond these, they are transgressors): (8) and who acquit
themselves faithfully of their trust, and justly perform
their covenant; (9) and who observe their appointed times
of prayer: (10) these shall be the heirs, (11) who shall
inherit Paradise; they shall continue therein for ever.
(12) We formerly created man in a finer sort of clay;
(13) afterwards we placed him in the form of seed in
a sure receptacle: (14) afterwards we made the seed
coagulated blood; and we formed the coagulated blood

(3) Vain discourse, i.e., lying, jesting, and foolish talk.

(6) See note on chap. iv. 3. This verse attests the position taken up there in respect to the cause of the immorality prevalent in Muslim countries.

(12) The allusion is to the creation of Adam. (13) Receptacle, viz., "the womb."-Sale.

R 3.

into a piece of flesh: then we formed the piece of flesh into bones and we clothed those bones with flesh: then we produced the same by another creation. Wherefore blessed be GOD, the most excellent Creator! (15) After this shall ye die: (16) and afterwards shall ye be restored to life, on the day of resurrection. (17) And we have created over you seven heavens: and we are not negligent of what we have created. (18) And we send down rain from heaven, by measure; and we cause it to remain on the earth we are also certainly able to deprive you of the same. (19) And we cause gardens of palm-trees, and vineyards, to spring forth for you by means thereof: (20) wherein ye have many fruits, and whereof ye eat. (21) And we also raise for you a tree springing from Mount Sinai; which produceth oil, and a sauce for those who eat. (22) Ye have likewise an instruction in the cattle; we give you to drink of the milk which is in their bellies, and ye receive many advantages from them; and of them do ye eat; (23) and on them, and on ships, are ye carried.

|| (24) We sent Noah heretofore unto his people, and he

(14) Another creation, i.e., "producing a perfect man, composed of soul and body."-Sale.

Blessed be God, &c. See note on chap. vi. 94.

(17) Seven heavens, "literally, seven paths, by which the heavens are meant, because, according to some expositors, they are the paths of the angels and of the celestial bodies: though the original word also signifies things which are folded or placed like storeys one above another, as the Muhammadans suppose the heavens to be."-Sale.

(21) A tree springing from Mount Sinai, viz., "the olive. The gardens near this mountain are yet famous for the excellent fruittrees of almost all sorts which grow there."-Sale on authority of Thevenot's Travels, liv. ii. ch. 9.

(23) On them are ye carried. "The beast more particularly meant in this place is the camel, which is chiefly used for carriage in the East; being called by the Arabs, the land ship, on which they pass those seas of sand, the deserts."-Sale.

Savary translates, "They carry you on the earth, as the ships bear you on the sea," but incorrectly. The idea of the original seems to be, that by means of camels and ships men could traverse both land and sea.

(24) Noah. See chap. vii. 60–65, and xi. 26–49, and notes there.