not escape our vengeance. (39) Every one of them did we destroy in his sin. Against some of them we sent a violent wind: some of them did a terrible noise from heaven destroy: some of them did we cause the earth to swallow up: and some of them we drowned. Neither was GOD disposed to treat them unjustly; but they dealt unjustly with their own souls. (40) The likeness of those who take other patrons besides GOD is as the likeness of the spider, which maketh herself a house: but the weakest of all houses surely is the house of the spider; if they knew this. (41) Moreover GOD knoweth what things they invoke besides him; and he is the mighty, the wise. (42) These similitudes do we propound unto men; but none understand them except the wise. (43) GOD hath created the heavens and the earth in truth; verily herein is a sign unto the true believers.

FIRST

|| (44) Rehearse that which hath been revealed unto TWENTYthee of the book of the Quran, and be constant at prayer; SIPARA. for prayer preserveth a man from filthy crimes, and from that which is blamable; and the remembering of GOD is surely a most important duty. GOD knoweth that which ye do. (45) Dispute not against those who have received

(39) A violent wind. "The original word properly signifies a wind that drives the gravel and small stones before it; by which the storm or shower of stones which destroyed Sodom and Gomorrah seems to be intended."-Sale.

A terrible noise, &c. "Which was the end of Ád and Thamúd.”— Sale.

We did cause the earth to swallow. As it did Qárún. See chap. xxviii. 76.

We drowned. "As the unbelievers in Noah's time, and Pharaoh and his army."-Sale.

(40) Comp. Job viii. 13-15, and Isaiah lix. 5.

(44) "The value of prayer as a means of moral elevation and the purification of the heart has been clearly set forth in the Koran." So writes Syed Amir Ali in his Life of Muhammad, p. 175. But the world's experience is that much prayer, especially when of the stereotyped formal character so prevalent among Muslims, is consistent with the most profound hypocrisy and the worst forms of wickedness. The history of Islám, not to mention the Islám of today, presents a strange commentary upon the words of the Syed just quoted. But see note on chap. ii. 238.

(45) Dispute... in the mildest manner, i.e., " without ill language

the Scriptures, unless in the mildest manner; except against such of them as behave injuriously towards you: and say, We believe in the revelation which hath been sent down unto us, and also in that which hath been sent down unto you; our GOD and your GOD is one, and unto him are ve resigned. (46) Thus have we sent down the book of the Qurán unto thee: and they unto whom we have given the former Scriptures believe therein; and of these Arabians also there are who believe therein: and none reject our signs, except the obstinate infidels. (47) Thou couldest not read any book before this; neither couldest thou write it with thy right hand: then had the gainsayers justly doubted of the divine original thereof. (48) But the same is evident signs in the breasts of those who have received understanding: for none reject our signs except the unjust. (49) They say, Unless a sign be sent down unto him from his LORD, we will not believe. Answer, Signs are in the power of GOD alone; and I am no more than a public

or passion. This verse is generally supposed to have been abrogated by that of the Sword; though some think it relates only to those who are in alliance with the Muslims."-Sale.

See notes on chap. ii. 190-193.

And say, We believe, &c. This passage, with that following, shows clearly that Muhammad recognised the authenticity and credibility of the Bible extant in his day. It also shows that he believed his Qurán taught precisely the same truths that were taught by former prophets. See notes on chaps. ii. 40, 90, iv. 135, v. 47–52, 72, and vi. 90.

(47) The clear inference from this passage is that Muhammad could write at the time this revelation was rehearsed. Muslims usually understand the passage to declare that Muhammad was unable to write or read at all, and that, for this reason, his Qurán is a miracle. Some, however, according to the Tafsir-i-Raufi, evidently influenced by the words before this, understand that Muhammad, though at first ignorant, was now miraculously enabled to read and write. Others understand this miraculous gift to have been given at the beginning of his ministry. Granting, however, that Muhammad was assisted by amanuenses, as the Quraish believed, his own inability to read and write would be of little account in any attempt to prove the miraculous character of the Qurán.

(49) See notes on chaps. ii. 118, 119, and iii. 184, and references there.

preacher. (50) Is it not sufficient for them that we have sent down unto thee the book of the Qurán, to be read unto them? Verily herein is a mercy, and an admonition unto people who believe.

|| (51) Say, GOD is a sufficient witness between me and R 2 you: (52) he knoweth whatever is in heaven and earth; and those who believe in vain idols and deny GOD, they shall perish. (53) They will urge thee to hasten the punishment which they defy thee to bring down upon them: if there had not been a determined time for their respite, the punishment had come upon them before this; but it shall surely overtake them suddenly, and they shall not foresee it. (54) They urge thee to bring down vengeance swiftly upon them but hell shall surely encompass the unbelievers. (55) On a certain day their punishment shall suddenly assail them, both from above them and from under their feet; and God shall say, Taste ye the reward of that which ye have wrought. (56) O my servants who have believed, verily my earth is spacious: wherefore serve me. (57) Every soul shall taste death: afterwards shall ye return unto us; (58) and as for those who shall have believed and wrought righteousness, we will surely lodge them in the higher apartments of Paradise; rivers shall flow beneath them, and they shall continue therein for ever. How excellent will be the reward of the workers of righteousness; (59) who persevere with patience and put their trust in their LORD! (60) How many beasts are there which provide not their food? It is GOD who provideth for them and for you; and he both heareth and

(53) See chap. vi. 57.

(56) My earth is spacious. "That is, if ye cannot serve me in one city or country, fly into another, where ye may profess the true religion in safety; for the earth is wide enough, and ye may easily find places of refuge. Muhammad is said to have declared, that whoever flies for the sake of his religion, though he stir but the distance of a span, merits Paradise, and shall be the companion of Abraham and of himself."-Sale, Baidháwi.

(57) Every soul shall taste death. See note on chap. iii. 186.

knoweth. (61) Verily, if thou ask the Makkans who hath created the heavens and the earth, and hath obliged the sun and the moon to serve in their courses, they will answer, GOD. How therefore do they lie in acknowledg ing of other gods? (62) GOD maketh abundant provision for such of his servants as he pleaseth; and is sparing unto him if he pleaseth: for GOD knoweth all things. (63) Verily if thou ask them who sendeth rain from heaven, and thereby quickeneth the earth after it hath been dead, they will answer, GOD. Say, GOD be praised! But the greater part of them do not understand.

:

R3 (64) This present life is no other than a toy and a plaything but the future mansion of Paradise is life indeed if they knew this they would not prefer the former to the latter. (65) When they sail in a ship, they call upon GOD, sincerely exhibiting unto him the true religion : but when he bringeth them safe to land, behold, they return to their idolatry; (66) to show themselves ungrateful for that which we have bestowed on them, and that they may enjoy the delights of this life; but they shall hereafter know the issue. (67) Do they not see that we have made the territory of Makkah an inviolable and secure asylum, when men are spoiled in the countries round about them? Do they therefore believe in that which is vain, and acknowledge not the goodness of GOD? (68) But who is more unjust than he who deviseth a lie against GOD, or denieth the truth when it hath come unto him? Is there not in hell an abode for the unbelievers? (69) Whoever do their utmost endeavour to promote our true religion, we will direct them into our ways; for God is with the righteous.

(61-63) Comp. chap. xxiii. 85-89.

(62) God knoweth all things. "And particularly who will make a good, and who will make a bad use of their riches."-Sale.

(64) See note on chap. ii. 25.

(67) An inviolable and secure asylum. See note on chap. iii. 97.

CHAPTER XXX.

ENTITLED SURAT UR RÚM (THE GREEKS).

Revealed at Makkah.

INTRODUCTION.

THIS chapter owes its title to the celebrated prophecy concerning the Greeks contained in the first and following verses. "The Greeks" were the inhabitants of the Constantinopolitan empire, which was, and still is, called Rúm by the Arabs. Excepting the prophecy of the first five verses, there is no other allusion to the Greeks or their empire in this chapter. The remainder of the revelations is made up of a variety of passages, some of which treat of the folly of idolatry, with proofs of God's being and power drawn from his works in nature and providence, while others set forth the doctrine of the resurrection, illustrated by reference to God's revivifying power, seen in the restoration of the earth's verdure after it has been parched and dead. The Prophet's hearers are also called upon to consider that since God is the Creator of all things in heaven and earth, he is able to raise the dead to life again. Closely connected with this is the doctrine of a final judgment, when all men will be divided into two classes, one made up of true believers, who will enter into Paradise and enjoy its pleasures, the other made up of unbelievers, who will be consigned to everlasting torments.

The attitude of the Quraish, as seen in this chapter, is that of stolid indifference. Their hardness of heart is spoken of in the following terms:-"Thou" (i.e., Muhammad) "canst not make the dead to hear, neither canst thou make the deaf to hear thy call, when they retire and turn their backs; neither canst thou direct the blind out of error thou shalt make none to hear, except him who shall believe in our signs" (vers. 51 and 52). And in ver. 58 God is declared to say, "Now have we propounded unto them in this Qurán parables