seems, art the wise person, and fit to direct. (88) He said, O my people, tell me if I have received an evident declaration from my LORD, and he hath bestowed on me an excellent provision, and I will not consent unto you in that which I forbid you; do I seek any other than your reformation, to the utmost of my power? My support is from GOD alone: on him do I trust, and unto him do I turn me. (89) O my people, let not your opposing of me draw on you a vengeance like unto that which fell on the people of Noah, or the people of Húd, or the people of Sálih: neither was the people of Lot far distant from you. (90) Ask pardon, therefore, of your LORD; and be turned. unto him for my LORD is merciful and loving. (91) They answered, O Shuaib, we understand not much of what thou sayest, and we see thee to be a man of no power among us: if it had not been for the sake of thy family, we had surely stoned thee, neither couldst thou have prevailed against us. (92) Shuaib said, O my people, is my family more worthy in your opinion than GOD? and do ye cast him behind you with neglect? Verily my LORD comprehendeth that which ye do. (93) O my people, do ye work according to your condition; I will

(89) Far distant from you. "For Sodom and Gomorrah were situate not a great way from you, and their destruction happened not many ages ago; neither did they deserve it on account of their obstinacy and wickedness much more than yourselves."-Sale.

(91) A man of no power. "The Arabic word dhaif, weak, signifying also, in the Himyaritic dialect, blind, some suppose that Shuaib was so, and that the Midianites objected that to him, as a defect which disqualified him for the prophetic office.”—Sale.

Thy family, i.e., "For the respect we bear to thy family and relations, whom we honour as being of our religion, and not for any apprehension we have of their power to assist you against us. The original word, here translated family, signifies any number from three to seven or ten, but not more."-Sale, Baidhawi, Jalaluddin.

Muhammad here again puts the words of the Quraish into the mouths of the Midianites. He was under the protection of the Hashimites, or of the household of Abu Talib. The revelation must have been announced before the ban against the Hashimites.

(93) Compare with chap. vi. 135, to see how Muhammad's replies to the Quraish are put into the mouths of other prophets. See note on ver. 53 above.

R &

surely work according to my duty. And ye shall certainly know on whom will be inflicted a punishment which shall cover him with shame, and who is a liar. (94) Wait, therefore, the event; for I also will wait it with you. (95) Wherefore, when our decree came to be executed, we delivered Shuaib and those who believed with him, through our mercy; and a terrible noise from heaven assailed those who had acted unjustly; and in the morning they were found in their houses lying dead and prostrate, (96) as though they had never dwelt therein. Was not Madian removed from off the earth, as Thamúd had been removed?

|| (97) And we formerly sent Moses with our signs and manifest power unto Pharaoh and his princes; (98) but they followed the command of Pharaoh, although the command of Pharaoh did not direct them aright. (99) Pharaoh shall precede his on the day of resurrection, and he shall lead them into hell-fire; an unhappy way shall it be which they shall be led. (100) They were followed in this life by a curse, and on the day of resurrection miserable shall be the gift which shall be given them. (101) This is a part of the histories of the cities, which we rehearse unto thee. Of them there are some standing, and others which are utterly demolished. (102) And we treated them not unjustly, but they dealt unjustly with their own souls; and their gods which they invoked, besides GOD, were of no advantage unto them at all when the decree of thy LORD came to be executed on them, neither were they any other than a detriment unto them. (103) And thus was the punishment of my LORD inflicted, when he punished the cities which were unjust; for his punishment is grievous and severe. (104) Verily herein is a sign unto him who feareth the punishment of the last

(97) Pharaoh and his princes. See notes on chap. vii, 104–136. (99) Compare with chap. x. 90.

66

(101) Utterly demolished. Literally, mown down; the sentence presenting the different images of corn standing and cut down, which is also often used by the sacred writers."-Sale.

day: that shall be a day, whereon all men shall be assembled, and that shall be a day whereon witness shall be borne; (105) we defer it not, but to a determined time. (106) When that day shall come, no soul shall speak to excuse itself or to intercede for another but by the permission of God. Of them, one shall be miserable and another shall be happy. (107) And they who shall be miserable shall be thrown into hell-fire; (108) there shall they wail and bemoan themselves: they shall remain therein so long as the heavens and the earth shall endure, except what thy LORD shall please to remit of their sentence; for thy LORD effecteth that which he pleaseth. (109) But they who shall be happy shall be admitted into Paradise; they shall remain therein so long as the heavens and the earth endure besides what thy LORD shall please to add unto their bliss; a bounty which shall not be interrupted. (110) Be not therefore in doubt concerning that which these men worship: they worship no other than what their fathers worshipped before them; and we will surely give them their full portion, not in the least diminished.

|| (111) We formerly gave unto Moses the book of the R 10 law, and disputes arose among his people concerning it: and unless a previous decree had proceeded from thy

(108) Wail and bemoan. "The two words in the original signify, properly, the vehement drawing in and expiration of one's breath, which is usual to persons in great pain and anguish; and particularly the reciprocation of the voice of an ass when he brays."-Sale.

So long as the heavens and the earth shall endure. "This is not to be strictly understood, as if either the punishment of the damned should have an end or the heavens and the earth should endure for ever, the expression being only used by way of image or comparison, which needs not agree in every point with the thing signified. Some, however, think the future heavens and earth, into which the present shall be changed, are here meant."-Sale, Baidhawi. Except what thy Lord shall please to remit. See Prelim. Disc., pp.

149, 150.

(110) We will surely give them their full portion. The logical inference from all that is taught in this chapter, and especially in the examples given, is that the Quraish would reject Muhammad, and be ignominiously destroyed. This verse sets the seal to this threat. Muslims are, however, obliged to admit that, with a few exceptions, the "people of Muhammad" are reckoned true believers.

LORD to bear with them during this life, the matter had been surely decided between them. And thy people are also jealous and in doubt concerning the Qurán. (112) But unto every one of them will thy LORD render the reward of their works; for he well knoweth that which they do. (113) Be thou steadfast, therefore, as thou hast been commanded; and let him also be steadfast who shall be converted with thee; and transgress not, for he seeth that which ye do. (114) And incline not unto those who act unjustly, lest the fire of hell touch you: for ye have no protectors except GOD; neither shall ye be assisted against him. (115) Pray regularly morning and evening; and in the former part of the night, for good works drive away evil. This is an admonition unto those who consider: (116) wherefore persevere with patience; for GOD suffereth not the reward of the righteous to perish. (117) Were such of the generations before you endued with understanding and virtue who forbade the acting corruptly in the earth, any more than a few only of those whom we delivered; but they who were unjust followed the delights which they enjoyed in this world, and were

(111) Thy people are in doubt, &c. This verse "disproves the miracle of the Qurán. A miracle requires to be so convincing that none who see it can doubt that it is a miracle. Christ did miracles; the fact of them was not doubted by those who saw them done, though the unbelievers and jealous said Satan was the doer of them. If the doubts here referred to are regarding the meaning of the Koran, then it is not an easy, light-giving book, as it is said to be." -Brinckman's "Notes on Islám."

(115) Morning and evening. "Literally in the extremities of the day."-Sale.

The former part of the night. "That is, after sunset and before supper, when the Muhammadans say their fourth prayer, called by them Salát al maghrab, or the evening prayer."—Sile, Baidhawi.

(117) Which they enjoyed. "Making it their sole business to please their luxurious desires and appetites, and placing their whole felicity therein."-Sale.

Were wicked doers. "Al Baidháwi says that this passage gives the reason why the nations were destroyed of old, viz., for their violence and injustice, their following their own lusts, and for their idolatry and unbelief."-Sale.

wicked doers: (118) and thy LORD was not of such a disposition as to destroy the cities unjustly, while their inhabitants behaved themselves uprightly. (119) And if thy LORD pleased, he would have made all men of one religion; but they shall not cease to differ among themselves, unless those on whom thy LORD shall have mercy: and unto this hath he created them; for the word of thy LORD shall be fulfilled when he said, Verily I will fill hell altogether with genii and men. (120) The whole which we have related of the histories of our apostles do we relate unto thee, that we may confirm thy heart thereby; and herein is the truth come unto thee, and an admonition and a warning unto the true believers. (121) Say unto those who believe not, Act ye according to your condition; we surely will act according to our duty: (122) and wait the issue; for we certainly wait it also. (123) Unto GOD is known that which is secret in heaven and earth; and unto him shall the whole matter be referred. Therefore worship him and put thy trust in him; for thy LORD is not regardless of that which ye do.

(118) Unjustly. "Or, as Baidháwi explains it, for their idolatry only, when they observed justice in other respects."-Sale. The meaning, however, is that God never destroys a people without a good reason and such a good reason is idolatry, as is evident from all the examples given in this chapter.

(119) I will fill hell, &c. See notes on chap. vii. 179–183.

(121) See above on ver. 93.

(123) Thy Lord is not regardless of that which ye do. Muhammad attributed his grey hairs to this chapter and its sisters. See Muir's Life of Mahomet, vol. iv. p. 255.