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believe. Yet they have set up the genii as partners with God, although he created them: and they have falsely attributed unto him sons and daughters," without knowledge. Praise be unto him; and far be that from him which they attribute unto him! He is the maker of heaven and earth: how should he have issue since he hath no consort? he hath created all things, and he is omniscient. This is God your LORD; there no GOD but he, the creator of all things; therefore serve him: for he taketh care of all things. The sight comprehendeth him not, but he comprehendeth the sight; he is the gracious, the wise. Now have evident demonstrations come unto you from your LORD; whoso seeth them, the advantage thereof will redound to his own soul: and whoso is wilfully blind, the consequence will be to himself. I am not a keeper over you. Thus do we variously explain our signs; that they may say, Thou hast studied diligently; and that we may declare them unto people of understanding. Follow that which hath been revealed unto thee from thy LORD; there is no God but he retire therefore from the idolaters. If God had so pleased, they had not been guilty. of idolatry. We have not appointed thee a keeper over them; neither art thou a guardian over them. Revile not the idols which they invoke besides GOD, lest they maliciously revile God, without knowledge. Thus have we prepared for every nation their works: hereafter unto God shall they return, and he shall declare unto them that which they have done. They have sworn by GoD, by the most solemn oath, that if a sign came unto them, they would certainly believe therein : Say, Verily signs are in the power of God alone; and he permitteth you not to understand, that when they come, they will not believe. And we will turn aside their hearts and their sight from the truth, as they believed not therein the first time; and we will leave them to wander in their error. [*VIII.] And though we had sent down angels unto them, and the dead had spoken unto them, and we had gathered together before them all things in one view; they would not have believed,

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This word signifies properly the genus of rational, invisible beings, whether angels, devils, or that intermediate species usually called genii. Some of the commentators, therefore, in this place, understand the angels, whom the pagan Arabs worshipped; and others the devils, either because they became their servants by adoring idols at their instigation, or else because, according to the Magian system, they looked on the devil as a sort of creator, making him the author and principle of all evil, and God the author of good only. See the Prelim. Discourse, sect. i. and sect ii.

Or, as the word may be translated, the incomprehensible.

That is, Thou hast been instructed by the Jews and Christians in these matters, and only retailest to us what thou hast learned of them. For this the infidels objected to Mohammed, thinking it impossible for him to discourse on subjects of so high a nature, and in so clear and pertinent a manner, without being well versed in the doctrines and sacred writings of those people.

In this passage Mohammed endeavours to excuse his inability of working a miracle as had been demanded of him; declaring that God did not think fit to comply with their desires; and that if he had so though: fit, yet it had been in vain, because if they were not convinced by the Korân, they would not be convinced by the greatest miracle." i. e. In the Korân.

For the Meccans required that Mohammed should either show them an angel descending from heaven in their sight, or raise their dead fathers, that they might discourse with them, or prevail on God and his angels to appear to them in a body.

• Al Beidâwi.

' Idem.

"Confer Luke xvi. 31.

unless GOD had so pleased: but the greater part of them know it not. Thus have we appointed unto every prophet an enemy; the devils of men, and of genii: who privately suggest the one to the other specious discourses to deceive; but if thy LORD pleased, they would not have done it. Therefore leave them, and that which they have falsely imagined; and let the hearts of those be inclined thereto, who believe not in the life to come: and let them please themselves therein, and let them gain that which they are gaining. Shall I seek after any other judge besides God to judge between us? It is he who hath sent down unto you the book of the Koran distinguishing between good and evil; and they to whom we gave the scripture know that it is sent down from thy LORD, with truth. Be not therefore one of those who doubt thereof. The words of thy LORD are perfect, in truth and justice; there is none who can change his words: he both heareth and knoweth. But if thou obey the greater part of them who are in the earth, they will lead thee aside from the path of GoD: they follow an uncertain opinion only," and speak nothing but lies; verily thy LORD well knoweth those who go astray from his path, and well knoweth those who are rightly directed. Eat of that whercon the name of God hath been commemorated, if ye believe in his signs and why do ye not eat of that whereon the name of God hath been commemorated? since he hath plainly declared unto you what he hath forbidden you; except that which ye be compelled to eat of by necessity; many lead others into error,* because of their appetites, being void of knowledge; but thy LORD well knoweth who are the transgressors. Leave both the outside of iniquity and the inside thereof: for they who commit iniquity shall receive the reward of that which they shall have gained. Eat not therefore of that whereon the name of God hath not been commeinorated; for this is certainly wickedness: but the devils will suggest unto their friends, that they dispute with you concerning this precept; but if ye obey them, ye are surely idolaters. Shall he who hath been dead, and whom we have restored unto life, and unto whom we have ordained a light, whereby he may walk among men, be as he whose similitude is in darkness, from whence he shall not come forth? Thus was that which the infidels are doing prepared for them. And thus have we placed in

Some interpret this of the immutability of God's decree, and the certainty of his threats and promises: others, of his particular promise to preserve the Korân from any such alterations or corruptions as they imagine to have happened to the Pentateuch and the Gospel; and others, of the unalterable duration of the Mohammedan law, which they hold is to last till the end of the world, there being no other prophet, law, or dispensation, to be expected after it.

Imagining that the true religion was that which their idolatrous ancestors professed. See chap. ii. p. 20, and chap. v. p. 81.

"The greatest part of men go astray, seduced by their passions, and blinded by ig. norance."-Savary.

That is, Both open and secret sins.

The persons primarily intended in this passage were Hamza, Mohammed's uncle, and Abu Jahl; others instead of Hamza name Omar, or Ammâr.

"Crime grows beautiful in the sight of the wicked."-Savary.

See the Prelim. Disc. sect. iv. and Kor. chap. xv.

every city chief leaders of the wicked men thereof," that they may act deceitfully therein; but they shall act deceitfully against their own souls only; and they know it not. And when a sign" cometh unto them, they say, We will by no means believe until a revelation be brought unto us, like unto that which hath been delivered unto the messengers of God." GOD best knoweth whom he will appoint for his messenger. Vileness in the sight of God shall fall upon those who deal wickedly, and a grievous punishment, for that they have dealt deceitfully. And whomsoever GOD hall please to direct, he will open his breast to receive the faith of Islam: but whomsoever he shall please to lead into error, he will render his breast strait and narrow, as though he were climbing up to heaven. Thus doth GOD inflict a terrible punishment on those who believe not. This is the right way of thy LORD. Now have we plainly declared our signs unto those people who will consider. They shall have a dwelling of peace with their LORD, and he shall be their patron, because of that which they have wrought. Think on the day whereon God shall gather them all together, and shall say, O company of genii, ye have been much concerned with mankind; 1* and their friends from among mankind shall say, O LORD, the one of us hath received advantage from the other, and we are arrived at our limited term which thou hast appointed us. God will say, Hell fire shall be your habitation, therein shall ye remain for ever; unless as God shall please to mitigate your pains,' for thy LORD is wise and knowing. Thus do we set some of the unjust over others of them, because of that which they have deserved. O company of genii and men, did not messengers from among yourselves come unto you, rehearsing my signs unto you, and forewarning

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In the same manner as we have done in Mecca.

i. e. Any verse or passage of the Korân.

These were the words of the Koreish, who thought there were persons among them. selves more worthy of the honour of being God's messenger than Mohammed.

Literally, Where he will place his commission. God, says al Beidâwi, bestows not the gift of prophecy on any one on account of his nobility or riches, but for their spiritual qualifications; making choice of such of his servants as he pleases, and who he knows will execute their commissions faithfully.

Or had undertaken the most impossible thing in the world. In like manner shall the heart of such a man be incapable of receiving the truth.

That is, of devils.

In tempting and seducing them to sin.

"At the day of the universal gathering together, we shall say to the genii, Too long have you deceived mankind."-Savary.

The advantage which men received from the evil spirits was their raising and satisfy. ing their lusts and appetites; and that which the latter received in return, was the obedience paid them by the former, &c.'

viz. The day of resurrection, which we believed not in the other world.

The commentators tell us, that this alleviation of the pains of the damned will be when they shall be taken out of the fire to drink the boiling water, or to suffer the extreme cold, called al Zamharîr, which is to be one part of their punishment, but others think the respite which God will grant to some before they are thrown into hell is here intended.' According to the exposition of Ebn Abbas, these words may be rendered, Unless him whom God shall please to deliver thence."

It is the Mohammedan belief that apostles were sent by God for the conversion both of genii and of men; being generally of human race (as Mohammed, in particular, who

you of the meeting of this your day? They shall answer, We bear witness against ourselves: the present life deceived them: and they shall bear witness against themselves that they were unbelievers. This hath been the method of God's dealing with his creatures, because thy LORD would not destroy the cities in their iniquity, while their inhabitants were careless.1 Every one shall have degrees of recompense of that which they shall do; for thy LORD is not regardless of that which they do, and thy LORD is selfsufficient and endued with mercy. If he pleaseth he can destroy you, and cause such as he pleaseth to succeed you, in like manner as he produced you from the posterity of other people. Verily that which is threatened you, shall surely come to pass; neither shall ye cause it to fail. Say unto those of Mecca, O my people, act according to your power; verily I will act according to my duty: and hereafter shall ye know whose will be the reward of paradise. The ungodly shall not prosper. Those of Mecca set apart unto God a portion of that which he hath produced of the fruits of the earth, and of cattle; and say, This belongeth unto God (according to their imagination), and this unto our companions." And that which is destined for their companions cometh not unto God; yet that which is set apart unto God cometh unto their companions. How ill do they judge! In like manner have their companions induced many of the idolaters to slay their children, that they might bring them to perdition, and that they might render their religion obscure and confused unto them. But if GOD had pleased, they had not done this: therefore leave them and that which they falsely imagine. They also say, These cattle and fruits of the earth are sacred; none shall eat thereof but who we please (according to their imagination); and there are cattle whose backs are forbidden to be rode on,

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pretended to have a commission to preach to both kinds); according to this passage, it seems there must have been prophets of the race of genii also, though their mission be

a secret to us.

Or considered not their danger; but God first sent some prophet to them to warn them of it, and to invite them to repentance.

Say unto man, Labour according unto thy strength; I will proportion my benefits unto my power."-Savary.

That is, Ye may proceed in your rebellion against God and your malice towards me, and be confirmed in your infidelity; but I will persevere to bear your insults with patience, and to publish those revelations which God has commanded me."

* i. e. Our idols. In which sense this word is to be taken through the whole passage. As to this custom of the pagan Arabs, see the Prelim. Disc. sect. i. To what is there said we may add, that the share set apart for God was employed chiefly in relieving the poor, and strangers; and the share of the idols, for paying their priests, and providing sacrifices for them.10

Either by that inhuman custom, which prevailed among those of Kendah and some other tribes, of burying their daughters alive, so soon as they were born, if they apprehended they could not maintain them; or else by offering them to their idols, at the instigation of those who had the custody of their temples."

By corrupting with horrid superstitions that religion which Ismael had left to his posterity."

That is, Those who serve our idols, and are of the male sex; for the women were not allowed to eat of them."

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abortive, then they are both reward of their attributing They are utterly lost who

or loaden with burdens; and there are cattle on which they commemorate not the name of GOD when they slay them; devising a lie against him: God shall reward them for that which they falsely devise. And they say, That which is in the bellies of these cattle is allowed our males to eat, and is forbidden to our wives: but if it prove partakers thereof. God shall give them the these things to him: he is knowing and wise. have slain their children foolishly, without knowledge; and have forbidden that which God hath given them for food, devising a lie against God. They have erred, and were not rightly directed. He it is who produceth gardens of vines, both those which are supported on trails of wood, and those which are not supported," and palm-trees, and the corn affording various food, and olives, and pomegranates, alike and unlike unto one another. Eat of their fruit, when they bear fruit, and pay the due thereof on the day whereon ye shall gather it ; but be not profuse, for God loveth not those who are too profuse. And God hath given you some cattle fit for bearing of burdens, and some fit for slaughter only. Eat of what God hath given you for food; and follow not the steps of Satan, for he is your declared enemy. Four pair of cattle hath God given you; of sheep one pair, and of goats one pair. Say unto them, Hath God forbidden the two males, of sheep and of goats, or the two females; or that which the wombs of the two females contain? Tell me with certainty, if ye speak truth. And of camels hath God given you one pair, and of oxen one pair. Say, Hath he forbidden the two males of these, or the two females; or that which the wombs of the two females contain? Were ye present when God commanded you this? And who is more unjust than he who deviseth a lie against GOD,' that he may seduce men without understanding? Verily GoD directeth not unjust

Which they superstitionsly exempted from such services, in some particular cases; as they did the Bahîra, the Saiba, and the Hâmi.

'See chap. 5.

"That is, the fœtus or embryos of the Bahîra and the Sâïba, which shall be brought forth alive.

For if those cattle cast their young, the women might eat thereof as well as the men. See p. 112, note p.

Not having a due sense of God's providence.

Or, as some choose to interpret the words, trees or plants which are planted by the labour of man, and those which grow naturally in the deserts and on mountains.

That is, give alms thereof to the poor. And these alms, as al Beidawi observes, were what they used to give before the Zacât, or legal alms, was instituted; which was done after Mohammed had retired from Mecca, where this verse was revealed. Yet some are of another opinion, and for this very reason will have the verse to have been revealed at Medina.

1. e. Give not so much thereof in alms as to leave your own families in want; for charity begins at home.

Or, literally, eight males and females paired together; that is, four of each sex, and two of every distinct kind.

In this passage Mohammed endeavours to convince the Arabs of their superstitious folly in making it unlawful, one while, to eat the males of these four kinds of cattle; another while, the females; and at another time, their young."

The person particularly intended here, some say, was Amru Ebn Lohai, king of Hajâz, a great introducer of idolatry and superstition among the Arabs.'

See chap. 5. p. 95, and Prelita. Disc. sect. v. Prelim. Disc. p. 14, and Pocock, Spec. p. 80.

Al Beidâwi.

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* Idem. See