and naked. (84) They have taken other gods, besides GOD, that they may be a glory unto them. (85) By no means. Hereafter shall they deny their worship; and they shall become adversaries unto them.

&

(86) Dost thou not see that we send the devils R §. against the infidels, to incite them to sin by their instigations? (87) Wherefore be not in haste to call down destruction upon them; for we number unto them a determined number of days of respite. (88) On a certain day we will assemble the pious before the Merciful in an honourable manner, as ambassadors come into the presence of a prince: (89) but we will drive the wicked into hell, as cattle are driven to water: (90) they shall obtain no intercession, except he only who hath received a covenant from the Merciful. (91) They say, The Merciful hath begotten issue. Now have ye uttered an impious thing: (92) it wanteth little but that on occasion thereof the heavens be rent, and the earth cleave in sunder, and the mountains be overthrown and fall, (93) for that they attribute children unto the Merciful; whereas it becometh not GOD to beget children. (94) Verily there is none in

(85) They shall deny their worship, viz., " at the resurrection, when the idolaters shall disclaim their idols, and the idols their worshippers, and shall mutually accuse one another."-Sale.

See note on chap. x. 29.

(86) We send devils . . . to incite. This contradicts the teaching of the Bible. Comp. James i. 13.

(90) Except he only. "That is, except he who shall be a subject properly disposed to receive that favour, by having possessed Islám. Or the words may also be translated, according to another exposition, "They shall not obtain the intercession of any, except the intercession of him,' &c. Or else, 'None shall be able to make intercession for others, except he who shall have received a covenant (or permission) from God;' .e., who shall be qualified for that office by faith and good works, according to God's promise, or shall have special leave given him by God for that purpose."—Sale, Baidhawi. (91-95) The fact, however clearly explained, that the word walada, used throughout the Qurán, involves the notion of sex, while the equivalent word, used in the New Testament to express the Christian doctrine of the divine sonship, never does so, will do little to remove Muslim misconception on this subject. (Bosworth Smith, Mahom., P. 275.) This misconception is based upon the statements of the

VOL. III.

H

heaven or on earth but shall approach the Merciful as his servant. He encompasseth them by his knowledge and power, and numbereth them with an exact computation: (95) and they shall all come unto him on the day of resurrection, destitute both of helpers and followers. (96) But as for those who believe and do good works, the Merciful will bestow on them love. (97) Verily we have rendered the Qurán easy for thy tongue, that thou mayest thereby declare our promises unto the pious, and mayest thereby denounce threats unto contentious people. (98) And how many generations have we destroyed before them? Dost thou find one of them remaining? Or dost thou hear so much as a whisper concerning them?

Qurán, whose author certainly believed that Christians held these carnal notions of the Godhead. So long, therefore, as Muslims believe in the Qurán, they are bound to believe that the Christians' language on this subject is to be understood in a grossly carnal sense. See notes on chap. iv. 169-174, v. 19, 116, and vii. 101, 102. (96) The Merciful will bestow on them love, viz., "the love of God and all the inhabitants of heaven. Some suppose this verse was revealed to comfort the Muslims, who were hated and despised at Makkah on account of their faith, by the promise of their gaining the love and esteem of mankind in a short time."-Sale.

(97) The Qurán easy. Either because it is written in the Arabic language, or because the Prophet had received facility in recollecting and repeating the revelations of the Qurán. See Tafsir-i-Raufi, in loco.

CHAPTER XX.

ENTITLED SURAT THÁ HÁ (T. H.)

Revealed at Makkah.

INTRODUCTION.

THERE is little to indicate the occasion of the revelations contained in this chapter. Judging from the nature of the contents, it may, however, be conjectured that they were pronounced for the encouragement, and perhaps instruction, of the Muslims during the third stage of Muhammad's prophetic career at Makkah (vers. I and 131). With this view accords the spirit of the chapter towards the opponents of Islám, as well as the character of the opposition described therein. The Jews demand a sign (ver. 133), and the Quraish are determined in their adherence to idolatry (vers. 128 and 135).

The opposition of the Jews seems to have led to the somewhat detailed account of Moses and of the children of Israel. This is also the earliest attempt at relating the story of Moses, and probably, for that reason, the most complete account of it in the Qurán. Indeed, a suspicion is raised in vers. 99 and 133 that the revelations were enunciated only after careful research, in order to prove the oneness of the Quran with the "former volumes."

The first fourteen or sixteen verses of this chapter are said to have induced Omar Ibn al Khattáb to become a Muslim in the sixth year before the Hijra (Hishám, 226 sq., cf. note; Ibn Sád, i. and v.; comp. Weil, p. 60; Causs, i. 396 sq.; and Springer, 187 sq.) Against this view, Noeldeke points out what seems to be a fatal objection, that the commentators, without exception, are silent as to this story. Besides this, he notes the fact that other chapters have been credited with this same honour (e.g., lxi., lvii., or lxiv.; all Madínic!), not to mention the fact that two contradictory accounts of this conversion are given by the principal authority for that story (Hisham); see Muir's Life of Mohamet, vol. ii. pp. 168-171, with notes.

Probable Date of the Revelations.

Aside from the external evidence, already alluded to above, the general tone of the revelations and the circumstances of Islám, apparent throughout the chapter, point to the early portion of the third stage of Muhammad's prophetic career at Makkah-say B.H. 6 or 7-as the probable date of this chapter. Vers. 130 and 131 have been regarded as Madínic by some (see as Syuti's Itqán 34 sq.), but Noeldeke thinks this supposition to be without good

reason.

Principal Subjects.

VERSES

The Qurán an admonition from God to the faithful.
God one, a Sovereign King, omniscient, and possessed of

1-3

The magicians dispute among themselves

They counsel Pharaoh against Moses

Pharaoh encourages the magicians to do their best.
The contest between Moses and the magicians

The magicians are converted .

Pharaoh threatens the magicians with dire punishment.
The magicians defy the wrath of Pharaoh, and express

hope in God

13, 14

15-17

18-24

25

26-35

36-42

43-50

51-57

58,59

60-62

63, 64

65

66

67

68-72

73

74,75

75-78

79, 80

81

82, 83

God commands Moses to lead the Israelites through the
Red Sea.
Pharaoh pursues them, and is overwhelmed by the sea
God feeds the Israelites on manna and quails in the
desert

The resurrection and the conduct of those judged on the

judgment-day

102-107

No intercession on that day, except by permission

The fate of the wicked and reward of the righteous
The Quran made easy for Muhammad, but he is not to be

hasty in repeating it

The Story of Adam:

Adam disobeys God

All the angels worship Adam except Iblis

Adam warned against Satan

Satan beguiles Adam and Eve

108

109-111

God pardons, but expels them from Paradise .

115

116, 117

118, 119

120, 121

An admonition promised, with penalty of rejection of it 122-124 Infidels will appear in the judgment blind, and reasons for

blindness

The Makkans warned.

Muhammad comforted and encouraged

. 125-127

128, 129

. 130-132
133, 134

The Jews demand a sign, and the Quraish disbelieve.
God directs Muhammad to proclaim his readiness to wait
the final issue of the controversy between them.

135

IN THE NAME OF THE MOST MERCIFUL GOD.

R 10

|| (1) T. H. We have not sent down the Qurán unto NISF. thee that thou shouldest be unhappy; (2) but for an

(1) T. H. "The signification of these letters, which, being prefixed to the chapter, are therefore taken for the title, is uncertain. (Prelim. Disc., p. 100.) Some, however, imagine they stand for Ya rajul, i.e., O man! which interpretation, seeming not easily to be accounted for from the Arabic, is by a certain tradition deduced from the Ethiopic (Muham. Ibn Abdul Baki, ex trad. Acremæ Ibn Abi Suhán); or for Ta, i.e., tread, telling us that Muhammad, being employed in watching and prayer the night this passage was