tures: he hath no companion. This have I been commanded: I am the first Muslim. (164) Say, Shall I desire any other LORD besides GOD? since he is the LORD of all things; and no soul shall acquire any merits or demerits but for itself; and no burdened soul shall bear the burden of another. Moreover, unto your LORD shall ye return; and he shall declare unto you that concerning which ye now dispute. (165) It is he who hath appointed you to succeed your predecessors in the earth, and hath raised some of you above others by various degrees of worldly advantages, that he might prove you by that which he hath bestowed on you. Thy LORD is swift in punishing; and he is also gracious and merciful. the true God is what Muhammad here declares to be the religion of Islám. I am the first Muslim. See note on ver. 14. (164) No burdened soul, &c. "This was revealed in answer to the preceding instances of the idolaters, who offered to take the crime upon themselves if Muhammad would conform to their worship."— Sale, Baidhawi. That no sinner shall bear the sin of another is true; but Muhammad went further, denying that the burden of the sinner could be borne by any one. See note on chap. iii. 194. (165) Appointed you to succeed. The original word is khalifah, which is applied to the successors of Muhammad. The meaning, according to the Tafsir-i-Raufi, is either that the Quraish were appointed the successors of various peoples in Arabia, or that the Muslims are appointed the successors of the Arab idolaters. The latter seems to be the true meaning. If so, this portion of the chapter may belong to the Madína revelations. CHAPTER VII. ENTITLED SURAT AL ARÁF (THE PARTITION WALL). Revealed at Makkah. INTRODUCTION. THIS chapter owes its title to the reference to the partition wall between heaven and hell in ver. 4, which is called al Aráf. It may be said to contain Muhammad's vindication of his prophetic claims. Accordingly, it abounds with stories of the experiences of former prophets, and of the judgments that overtook those who refused to accept their doctrine and the signs of their prophetic authority. Even the most careless reader can hardly fail to see that all these prophets are facsimiles of Muhammad himself. Their character and authority, their message and accompanying claims to inspiration, the incredulity and hardness of heart shown by the tribes to whom they were sent, the consequent rejection of the prophets, and the threatenings of the sudden and dreadful judgments of God upon unbelievers, all these correspond to the experience of Muhammad; and the inference suggested by each story is that the rejection of the Prophet of Makkah would bring with it judgments on the Quraish similar to and dreadful as those which befell those tribes who rejected the former prophets. Probable Date of the Revelations. The allusion to a famine in ver. 95 (compare chap. x. 22, 23, and xxiii. 77-79), and a subsequent period of prosperity in ver. 96, together with the tone of the whole chapter, point to a period immediately preceding the Hijra as the date to which it should be assigned. The only passages to be excepted are vers. 158-160, and 164-171. The former of these passages evidently belongs to Madína, as appears: (1) From the title, Illiterate Prophet, or Gentile Prophet, as contrasted with the prophets of Judaism and Christianity. This contrast points to Madina rather than to Makkah. (2.) From the expression the law and the gospel, which, as Nöeldeke points out, never occurs in other than Madína revelations. (3.) From the words and assist him, which certainly refer to the Ansárs or helpers of Madína; and (4.) From the fact that this passage breaks the thread of discourse at ver. 157, which is taken up again at ver. 161. This passage was probably added by Muhammad himself at Madína. Most commentators agree, also, in referring vers. 164-171 to Madína. Nöeldeke, however, differs from them, and regards it as belonging to Makkah. When, however, it is remembered that Muhammad's custom in the Qurán is to give the most detailed accounts of Jewish history and tradition in the earliest chapters containing such narratives, afterward alluding to the same stories with more or less brevity, it must be granted that this passage belongs to Madina, inasmuch as the substance of it is given at length in the early Madína chapters. Sálih rejected by the Thamúdites-their destruction VERSES Shuaib rejected by the Madianites, and their doom. prosperity. The dreadful fate of those cities who rejected the apostles of God and charged them with imposture. They are reprobated Moses is sent to Pharaoh and his princes The miracles of the serpent and leprous hand The magicians of Egypt called . Contest by miracles between Moses and the magicians Pharaoh's anger kindled against them Pharaoh and his princes persecute Moses and his people . The people of Moses triumph, and possess the eastern and western land The children of Israel become idolatrous. Moses makes Aaron his deputy, and fasts forty days He desires to see the glory of God, but repents his rash God gives Moses the law on two tables Infidels threatened for calling their prophets impos tors The people of Moses worship the golden calf 60-65 66-73 74-80 81-85 86-94 95, 96 97-101 102, 103 104, 105 106-108 109-115 116-120 They repent their sin 149 R. VERSES Some Jews rightly directed. The Israelites divided into twelve tribes The rock smitten, and manna and quails given The command to enter the city saying Hittatun, and the fate of the disobedient The Sabbath-breakers changed into apes 160 161 161 162, 163 164-167 Some of their successors faithful to the law of Moses Many genii and men created for hell 180 181, 182 183, 184 185 186 187 188 The coming of the "last hour" sudden The folly of idolatry. Muhammad commanded to use moderation He is to repel Satan by using the name of God The people of Makkah incorrigible They charge Muhammad with imposture. The Quran to be listened to in silence and holy medita 189, 190 191-198 199 200, 201 202 203 204-206 IN THE NAME OF THE MOST MERCIFUL GOD. II (1) A. L. M. S. (2) A book hath been sent down unto thee: and therefore let there be no doubt in thy breast concerning it; that thou mayest preach the same, and that it may be an admonition unto the faithful. (3) Follow that which hath been sent down unto you from your LORD and follow no guides besides him: how little will : (1) See note on chap. ii. 1. Some conjecture that these letters represent the sentence Amara li Muhammad sándiq, "thus spake to me Muhammad the truthful." See Rodwell's note in loco. (2) Let there be no doubt. See note on chap. ii. 2. mark on this passage is worthy of careful consideration :-"The Arnold's re |