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And of them there were some whom GOD directed, and there were others of them who were decreed to go astray. Wherefore go through the earth, O tribe of Quraish, and see what hath been the end of those who accused their apostles of imposture. (39) If thou, O Prophet, doest earnestly wish for their direction, verily GOD will not direct him whom he hath resolved to lead into error; neither shall they have any helpers. (40) And they swear most solemnly by GOD, saying, GOD will not raise the dead. Yea; the promise thereof is true: but the greater part of men know it not. (41) He will raise them that he may clearly show them the truth concerning which they now disagree, and that the unbelievers may know that they are liars.

|| (42) Verily our speech unto anything, when we will the same, is, that we only say unto it, Be; and it is. (43) As for those who have fled their country for the sake of GOD, after they had been unjustly persecuted; we will surely provide them an excellent habitation in

Decreed to go astray. The Quraish seem to have been right in their judgment as given in verse 37, where see note.

(39) God, having given over the sinner to hardness of heart, thereby punishes the sin of charging the Prophet with imposture. Yet most of these hardened Quraish became Muslims. Observe that Muhammad's position here excludes the office of intercessor, in a Christian sense. God hardens those whom he has decreed to be lost, and for such intercession is of no avail. Others being decreed unto life, the office of the Prophet is not to intercede, but to bring into the right way, which secures the chosen ones a place in Paradise.

(40) They swear, &c. The commentators have a story to illustrate everything. A believer, urging the payment of a sum due him from an infidel, remarked that he expected the profit of his loan after death. "Do you believe in life after death?" said the infidel. Yes," replied the Muslim. Whereupon the infidel swore a solemn oath, by all his gods, that there was no life after death.

(42) Be; and it is. These words express to the Muslim God's power as Creator and Sovereign. They agree with the declaration of Jewish and Christian Scriptures, that God "spake and it was done; he commanded, and it stood fast" (Ps. xxxiii. 9).

(43) Those who fled. "Some suppose the Prophet and the companions of his flight in general are here intended; others suppose

this world, but the reward of the next life shall be greater; if they knew it. (44) They who persevere patiently, and put their trust in the LORD, shall not jail of happiness in this life and in that which is to come. (45) We have not sent any before thee, as our apostles, other than men, unto whom we spake by revelation. Inquire therefore of those who have the custody of the Scriptures, if ye know not this to be truth. (46) We sent them with evident miracles and written revelations; and we have sent down unto thee this Qurán, that thou mayest declare unto mankind that which hath been sent down unto them, and that they may consider. (47) Are they

that those are particularly meant in this place who, after Muhammad's departure, were imprisoned at Makkah on account of their having embraced his religion, and suffered great persecution from the Quraish; as Bilál, Suhaib, Khabbáb, Ammár, Abbís, Abul, Jandal, and Suhail."-Sale, Baidhawi.

They might be applied to those who fled to Ethiopia, and thus the verse be assigned to Makkah, except for the fact that it is more natural to refer the passage to Madína, where the term muhájirín (refugees) possessed the technical signification it has here.

If they knew it. "It is uncertain whether the pronoun they relates to the infidels or to the true believers. If to the former, the consequence would be that they would be desirous of attaining to the happiness of the Muhájirín, by professing the same faith; if to the latter, the knowledge of this is urged as a motive to patience and perseverance."-Sale, Baidhawi.

(45) Other than men, i.e., we have not sent angels, which statement is made in reply to the taunt of the Quraish that Muhammad was only a man. This verse contains a distinct claim of inspiration, the object being to show that Muhammad did not differ in any way from other prophets.

Those who have the custody of the Scriptures. Here we have a clear statement, showing as plainly as language can express anything that the Scriptures of the Jews and Christians, extant in the time of Muhammad, were regarded by him as the word of God. That they were extant is evident from the exhortation to inquire, and also from the words, "who have the custody." Muslims are therefore bound to accept the current Bible as inspired, or, if changed and corrupted since Muhammad's time, they are not only obliged to show when, where, and how they became corrupt, but also how they failed to preserve the sacredly attested volumes from corruption. See also notes on chap. ii. 121 and 136, iii. 93, v. 70, vi. 90, &c.

(46) This Qurán, literally, This admonition.

That which hath been sent down to them, i.e., what was sent down

VOL. III.

who have plotted evil against their Prophet secure that GOD will not cause the earth to cleave under them, or that a punishment will not come upon them, from whence they do not expect; (48) or that he will not chastise them while they are busied in travelling from one place to another, and in traffic? (for they shall not be able to elude the power of God,) (49) or that he will not chastise them by a gradual destruction? But your LORD is truly gracious and merciful in granting you respite. (50) Do they do not consider the things which GOD hath created; whose shadows are cast on the right hand and on the left, worshipping GOD, and become contracted? (51) Whatever moveth both in heaven and on earth worshippeth GOD, and the angels also; and they are not elated with pride, so as to disdain his service: (52) they fear their LORD, who is exalted above them, and perform that which they are commanded.

|| (53) GOD said, Take not unto yourselves two gods; for there is but one GOD: and revere me. (54) Unto him belongeth whatsoever is in heaven and on earth; and unto him is obedience eternally due. Will ye therefore fear any besides GOD? (55) Whatever favours ye have received are certainly from GOD; and when evil afflicteth you, unto him do ye make your supplication; (56) yet when he taketh the evil from off you, behold, a part of you give a companion unto their LORD, (57) to show their ingratitude for the favours we have bestowed on them. Delight yourselves in the enjoyments of this life: but hereafter shall ye know that ye cannot escape the divine ven

to the former prophets, as well as what has been sent down to thee in the Quran.

(47) Are they . . . secure, &c.? Some suppose allusion is here made to the swallowing up of Korah and his company (Num. xvi.)

(50) Whose shadows, &c. See chap. xiii. 16, and notes there.

(53) Not two gods, &c. The meaning seems to be that a pulrality of gods shall not be worshipped.

geance. (58) And they set apart unto idols which have no knowledge a part of the food which we have provided for them. By GOD, ye shall surely be called to account for that which ye have falsely devised. (59) They attribute daughters unto GOD (far be it from him !), but unto themselves children of the sex which they desire. (60) And when any of them is told the news of the birth of a female, his face becometh black, and he is deeply afflicted: (61) he hideth himself from the people, because of the ill tidings which have been told him; considering within himself whether he shall keep it with disgrace, or whether he shall bury it in the dust. Do they not make an ill judgment? (62) Unto those who believe not in the next life, the similitude of evil ought to be applied, and unto GOD the most sublime similitude: for he is mighty and wise.

(58) They set apart, &c., i.e., the making sacred of certain animals, which otherwise might have served for food. The same was done with some of the fruits of the land (see chap. v. 102, and vi. 138, &c.) Which have no knowledge. "Or, which they know not; foolishly imagining that they have power to help them, or interest with God to intercede for them."-Sale.

By God. One would naturally suppose this was the language of Muhammad. Muslims, however, understand such expressions to be introduced by the word say (see the introduction to chap. i.)

(59) Daughters. "Baidhawi says that the tribes of Khudháah and Kinana, in particular, used to call the angels the daughters of God." -Sale. See notes on chap. iv. 116, and Prelim. Disc., pp. 38 and 70.

Which they desire, viz., "sons; for the birth of a daughter was looked on as a kind of misfortune among the Arabs; and they often used to put them to death by burying them alive."-Sale. See on chap. lxxxi. 8.

(60) His face becometh black. "Clouded with confusion and sorrow."-Sale.

(61) Bury it in the dust. The allusion is to the cruel habit of burying female children alive, which obtained among the Quraish before they embraced Islám. A touching story is told of the Khalifah Othmán, who, it is said, never wept except on the occasion when his little daughter, whom he buried alive, wiped from his bearded face the dust of the grave.

(62) Sublime similitude. "This passage condemns the Makkans' injudicious and blasphemous application of such circumstances to God as were unworthy of him, and not only derogatory to the perfections of the Deity, but even disgraceful to man; while they arrogantly applied the more honourable circumstances to themselves."-Sale.

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R 14 (63) If God should punish men for their iniquity, he would not leave on the earth any moving thing: but he giveth them respite unto an appointed time; and when their time shall come, they shall not be respited an hour, neither shall their punishment be anticipated. (64) They attribute unto God that which they dislike themselves, and their tongues utter a lie, namely, that the reward of paradise is for them. There is no doubt but that the fire of hell is prepared for them, and that they shall be sent thither before the rest of the wicked. (65) By GOD, we have heretofore sent messengers unto the nations before thee but Satan prepared their works for them; he was their patron in this world, and in that which is to come they shall suffer a grievous torment. (66) We have not sent down the book of the Qurán unto thee for any other purpose than that thou shouldest declare unto them that truth concerning which they disagree, and for a direction and mercy unto people who believe. (67) GOD sendeth. down water from heaven, and causeth the earth to revive after it hath been dead. Verily herein is a sign of the resurrection unto people who hearken. (68) Ye have also in cattle an example of instruction: we give you to drink of that which is in their bellies; a liquor between digested dregs and blood, namely, pure milk, which is swallowed.

(63) He would not leave, &c. It follows from this that Muhammad was a sinner.

(64) That which they dislike, &'c. By giving him daughters and associates in power and honour, by disregarding his messengers, and by setting apart the better share of the presents and offerings for their idols and the worse for him."-Sale, Baidhawi.

(65) He was their patron, &c. "Or, he is the patron of them (viz., of the Quraish) this day, &c."-Sale.

(66) That concerning which they disagree, i.e., the divine unity and the resurrection.-Tafsir-i-Raufi.

(68) Digested dregs and blood, &c. "The milk consisting of certain particles of the blood, supplied from the finer parts of the aliment. Ibn Abbas says that the grosser parts of the food subside into excrement, and that the finer parts are converted into milk, and the finest of all into blood."-Sale.

Pure milk. Having neither the colour of blood nor the smell of the excrements."-Sale, Baidhawi.