When they believed, we delivered them from the punishment of shame in this world, and suffered them to enjoy their lives and possessions for a time." But if thy LORD had pleased, verily all who are in the earth would have believed in general. Wilt thou therefore forcibly compel men to be true believers? No soul can believe, but by the permission of GOD: and he shall pour out his indignation on those who will not understand. Say, Consider whatever is in heaven and on earth: but signs are of no avail, neither preachers, unto people who will not believe. Do they therefore expect any other than some terrible judgment, like unto the judgments which have fallen on those who have gone before them? Say, Wait ye the issue; and I also will wait with you; then will we deliver our apostles and those who believe. Thus is it a justice due from us, that we should deliver the true believers. Say, O men of Mecca, if ye be in doubt concerning my religion, verily I worship not the idols which ye worship, besides God; but I worship God, who will cause you to die: and I am commanded to be one of the true believers. And it was said unto me, Set thy face towards the true religion, and be orthodox; and by no means be one of those who attribute companions unto God; neither invoke, besides GoD, that which can neither profit thee nor hurt thee: for if thou do, thou wilt then certainly become one of the unjust. If GoD afflict thee with hurt, there is none who can relieve thee from it, except he; and if he willeth thee any good, there is none who can keep back his bounty: he will confer it on such of his servants as he pleaseth; and he is gracious and merciful. Say, O men, now hath the truth come unto you from your LORD. He therefore who shall be directed, will be directed to the advantage of his own soul: but he who shall err, will err only against the same. I am no guardian over you. Do thou, O prophet, follow that which is revealed unto thee and persevere with patience, until GoD shall judge; for he is the best judge.

2

they should be destroyed within three days, or, as others say, within forty. But when the time drew near, and they saw the heavens overcast with a black cloud, which shot forth fire, and filled the air with smoke, and hung directly over their city, they were in a terrible consternation, and getting into the fields, with their families and cattle, they put on sackcloth, and humbled themselves before GoD, calling aloud for pardon, and sincerely repenting of their past wickedness. Whereupon GoD was pleased to forgive them, and the storm blew over."

i. e. Until they died according to the ordinary course of nature.

See Jonah iii. 4.

Al Beidâwi, Jallalo'ddin, Abulfed. See chap. 21, and 37.

CHAPTER XI.

INTITLED, HUD; REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL GOD.

AL. R. THIS book, the verses whereof are guarded against corrupt.,' and are also distinctly explained,' is a revelation from the wise, the knowing God that ye serve not any other GOD;* (verily I am a denouncer of threats, and a bearer of good tidings unto you from him;) and that ye ask pardon of your LORD, and then be turned unto him. He will cause you to enjoy a plentiful provision, until a prefixed time: and unto every one that hath merit by good works will he give his abundant reward. But if ye turn back, verily I fear for you the punishment of the great day: unto God shall ye return; and he is almighty. Do they not double the folds of their breasts," that they may conceal their designs from him? When they cover themselves with their garments, doth not he know that which they conceal, and that which they discover? For he knoweth the innermost parts of the breasts of men. *[XII.] There is no creature which creepeth on the earth, but God provideth its food; and he knoweth the place of its retreat, and where it is laid up. The whole is written in the perspicuous book of

The story of which prophet is repeated in this chapter. (Savary's translation adds, "Peace be with him.")

See the Prelim. Disc. p. 42, &c.

According to the various senses which the verb ohkimat, in the original, may bear, the commentators suggest as many different interpretations. Some suppose the meaning to be, according to our version, that the Koran is not liable to be corrupted, as the law and the gospel have been, in the opinion of the Mohammedans: others, that every verse in this particular chapter is in full force, and not one of them abrogated: others, that the verses of the Korân are disposed in a clear and perspicuous method, or contain evident and demonstrative arguments: and others, that they comprise judicial declarations, to regulate both faith and practice.'

The signification of the verb fossilat, which is here used, being also ambiguous, the meaning of this passage is supposed to be, either that the verses are distinctly proposed or expressed in a clear manner; or that the subject matter of the whole may be distinguished or divided into laws, monitions, and examples; or else that the verses were revealed by parcels.

"A judicious method is observed in this book. It is the work of one who possesseth wisdom and knowledge. The unity of God is enjoined to you therein."-Savary. "Or, as it may be translated, Do they not turn away their breasts, &c.

"Do they not wrap their hearts in a two-fold veil, that they may escape the glance of the Most High ?"'-Savary.

This passage was occasioned by the words of the idolaters, who said to one another, When we let down our curtains, (such as the women use in the East to screen themselves from the sight of the men, when they happen to be in the room,) and wrap ourselves up in our garments, and fold up our breasts, to conceal our malice against Mohammed, how should he come to the knowledge of it? Some suppose this passage relates to certain hypocritical Moslems; but this opinion is generally rejected, because this verse was revealed at Mecca, and the birth of hypocrisy among the Mohammedans happened not till after the Hejra. i. e. Both during its life, and after its death; or the repository of every animal, before its birth, in the loins and wombs of the parents.

See the Prelim. Disc. p. 53.

Al Beidâwi, Jallalo'ddin, Al Zamakshuri, &c.

his decrees. It is he who hath created the heavens and the earth in six days, (but his throne was above the waters before the creation thereof,) that he might prove you, and see which of you would excel in works. If thou say, ye shall surely be raised again, after death; the unbelievers will say, This is nothing but manifest sorcery. And verily if we defer their punishment unto a determined season, they will say, What hindereth it from falling on us? Will it not come upon them on a day, wherein there shall be none to avert it from them; and that which they scoffed at shall encompass them? Verily, if we cause man to taste mercy from us, and afterwards take it away from him; he will surely become desperate, and ungrateful. And if we cause him to taste favour, after an affliction hath befallen him, he will surely say, The evils which I suffered are passed from me and he will become joyful and insolent: except those who persevere with patience, and do that which is right; they shall receive pardon, and a great reward. Peradventure thou wilt omit to publish part of that which hath been revealed unto thee, and thy breast will become straitened, lest they say, Unless a treasure be sent down unto him, or an angel come with him, to bear witness unto him, we will not believe. Verily thou art a preacher only; and God is the governor of all things. Will they say, He hath forged the Korân? Answer, Bring therefore ten chapters like unto it, forged by yourselves and call on whomsoever ye may to assist you, except GOD, if ye speak truth. But if they whom ye call to your assistance hear you not; know that this book hath been revealed by the knowledge of God only, and that there is no God but he. Will ye therefore become Moslems? Whoso chooseth the present life, and the pomp thereof, unto them will we give the recompense of their works therein, and the same shall not be diminished unto them. These are they for whom no other reward is prepared in the next life, except the fire of hell: that which they have done in this life shall perish; and that which they have wrought shall be vain. Shall he therefore be compared with them, who followeth the evident declaration of his LORD, and whom a witness from him attendeth, preceded by the book of Moses, which was revealed for a guide, and out of mercy to man

e

d

For the Mohammedans suppose this throne, and the waters wherein it stands, which waters they imagine are supported by a spirit or wind, were with some other things created before the heavens and earth. This fancy they borrowed from the Jews, who also say, that the throne of glory then stood in the air, and was borne on the face of the waters, by the breath of GOD's mouth.

a

Casting aside all hopes of the divine favour, for want of patience, and trust in GoD. *Should some of my precepts slide from thy memory; or should it be required from. thee that thou shouldest cause a treasure to appear; or that an angel should accompany thee; be not afflicted."-Savary.

This was the number which he first challenged them to compose; but they not being able to do it, he made the matter still easier, challenging them to produce a single chapter only, comparable to the Korân in doctrine and eloquence.

Or containing several passages wrapped up in dark and mysterious expressions, which

can proceed from, and are perfectly comprehended by, none but GOD.

viz. The Koran; or, as others suppose, the angel Gabrie!.

e

Which bears testimony thereto.

6

Rashi, ad Gen. i. 2. Vide Reland. de Relig. Moh. p. 50, &c. chap. 10, p. 169, &c.

See chap 2, p. 3.

See chap. 3, p. 35.

kind? These believe in the Korán: but whosoever of the confederate infidels believeth not therein, is threatened the fire of hell, which threat shall certainly be executed: be not therefore in a doubt concerning it; for it is the truth from thy LoRD: but the greater part of men will not believe. Who is more unjust than he who imagineth a lie concerning GoD? They shall be set before the LORD, at the day of judgment, and the witnesses shall say, These are they who devised lies against their LORD. Shall not the curse of God fall on the unjust; who turn men aside from the way of GOD, and seek to render it crooked, and who believe not in the life to come? These were not able to prevail against God on earth, so as to escape punishment; neither had they any protectors besides GOD: their punishment shall be doubled unto them. They could not hear, neither did they see. These are they who have lost their souls; and the idols which they falsely imagined have abandoned them. There is no doubt but they shall be most miserable in the world to come. But as for those who believe and do good works, and humble themselves before their LORD, they shall be the inhabitants of paradise; they shall remain therein for ever. The similitude of the two parties is as the blind and the deaf, and as he who seeth and heareth: shall they be compared as equal? Will ye not therefore consider? We formerly sent Noah' unto his people; and he said, Verily I am a public preacher unto you; that ye worship GoD alone; verily I fear for you the punishment of the terrible day. But the chiefs of the people, who believed not, answered, We see thee to be no other than a man, like unto us; and we do not see that any follow thee, except those who are the most abject among us, who have believed on thee by a rash judgment; neither do we perceive any excellence in you above us: but we esteem you to be liars. Noah said, O my people, tell me; if I have received an evident declaration from my LORD, and he hath bestowed on me mercy from himself, which is hidden from you, do we compel you to receive the same, in case ye be averse thereto? O my people, I ask not of you riches, for my preaching unto you: my reward is with God alone. I will not drive away those who have believed: verily they shall meet their LORD, at the resurrection; but I perceive that ye are ignorant men. O my people, who shall assist me against GoD, if I drive them away? Will ye not therefore consider? I say not unto you, The treasures of GoD are in my power; neither do I say, I know the secrets of God: neither do I say, Verily I am an angel; neither do I say of those whom your eyes do contemn, GoD will by no means

"What crime can be more horrible, than to accuse God of falsehood?"-Savary. That is, The angels, and prophets, and their own members.

For they shall be punished both in this life, and in the next.

i. e. The believers and the infidels.

1 See chap. 7. p. 121, &c.

For want of mature consideration, and moved by the first impulse of their fancy. For this they asked him to do, because they were poor mean people. The same thing the Koreish demanded of Mohammed, but he was forbidden to comply with their request. See chap. 6, p. 103.

See chap. 6, p. 103.

bestow good on them: (GoD best knoweth that which is in their souls;) for then should I certainly be one of the unjust. They answered, O Noah, thou hast already disputed with us, and hast multiplied disputes with us; now therefore do thou bring that punishment upon us wherewith thou hast threatened us, if thou speakest truth. Noah said, Verily God alone shall bring it upon you, if he pleaseth; and ye shall not prevail against him, so as to escape the same. Neither shall my counsel profit you, although I endeavour to counsel you aright, if God shall please to lead you into erior. He is your LORD,* and unto him shall ye return. Will the Meccans say, Mohammed hath forged the Koran? Answer, If I have forged it, on me be my guilt and let me be clear of that which ye are guilty of. And it was revealed unto Noah, saying, Verily none of thy people shall believe, except he who hath already believed: be not therefore grieved, for that which they are doing. But make an ark in our presence, according to the form and dimensions which we have revealed unto thee: and speak not unto me in behalf of those who have acted unjustly; for they are doomed to be drowned. And he built the ark; and so often as a company of his people passed by him, they derided him :" but he said, Though ye scoff at us now, we will scoff at you hereafter, as ye scoff at us; and ye shall surely know on whom a punishment shall be inflicted, which shall cover him with shame, and on whom a lasting punishment shall fall. Thus were they employed until our sentence was put in execution, and the oven poured forth water. And we said unto Noah, Carry into the ark of every species of animals one pair; and thy family,' (except him on whom a previous sentence

*He is your Lord, and wise: unto him shall we all return."-Savary.

For building a vessel in an inland country, and so far from the sea; and for that he

was turned carpenter, after he had set up for a prophet.'

Or, as the original literally signifies, boiled over; which is consonant to what the Rabbins say, that the waters of the deluge were boiling hot.

This oven was, as some say, at Cufa, in a spot whereon a mosque now stands; or as others rather think, in a certain place in India, or else at Ain warda in Mesopotamia; and its exundation, was the sign by which Noah knew the flood was coming. Some pretend that it was the same oven which Eve made use of to bake her bread in, being of a form different from those we use, having the mouth in the upper part and that it descended from patriarch to patriarch, till it came to Noah. It is remarkable that Mohammed, in all probability, borrowed this circumstance from the Persian Magi, who also fancied that the first waters of the deluge gushed out of the oven of a certain old woman named Zala Cufa.

But the word tannûr which is here translated oven, also signifying the superficies of the earth, or a place whence waters spring forth, or where they are collected, some suppose it means no more in this passage, than the spot or fissure whence the first eruption of waters brake forth.

P Or, as the words may also be rendered, and some commentators think they ought, two pair, that is, two males and two females of each species; wherein they partly agree with divers Jewish and Christian writers, who from the Hebrew expression seven and seven, and two and two, the male and his female, suppose there went into the ark fourteen pair of every clean, and two pair of every unclean species. There is a tradition that God gathered together unto Noah all sorts of beasts, birds, and other animals. (it being indeed difficult to conceive how he should come by them all, without some supernatural assistance,) and that as he laid hold on them, his right hand constantly fell on the male, and his left on the female.

Namely, thy wife; and thy sons, and their wives."

Al Beidâwi.

Orient. art. Noah.

2 Idem.

Relig. of the Persees, p. 9.
Jallalo'ddin.

Jallalo'ddin, &c.

"Vide D'Herbelot, Bibl. Vide Hyde de Rel. Vet. Persar., and Lord's account of the Aben Ezra, Justin Martyr, Origen, &c. Gen. vii. 3.

• Al Beidâwi.