CHAP. X.
Intitled, Jonas
[a]
; revealed at Mecca.
In the name of the most merciful God.
[a] This prophet is mentioned towards the end of the chapter.
[b] See the Prelim. Disc. §. III. p. 59, 60.
[c] A man from among them;] And not one of the most powerful among them neither; so that the Koreish said it was a wonder God could find out no other messenger than the orphan pupil of Abu Taleb [1] .
[1] Idem.
[a] This is manifest sorcery;] Meaning the Korân. According to the reading of some copies, the words may be rendered, This man (i.e. Mohammed) is no other than a manifest sorcerer.
[b] There is no intercessor but by his permission.] These words were revealed to refute the foolish opinion of the idolatrous Meccans, who imagined their idols were intercessors with God for them.
[c] Their salutation;] Either the mutual salutation of the blessed to one another, or that of the angels to the blessed.
[d] Lying, or sitting, or standing;] i.e. In all postures, and at all times.
[a] To the age of forty years;] For so old was Mohammed before he took upon him to be a prophet [1] ; during which time his fellow-citizens well knew that he had not applied himself to learning of any sort, nor frequented learned men, nor had ever exercised himself in composing verses or orations whereby he might acquire the art of rhetoric, or elegance of speech [2] . A flagrant proof, says al Beidâwi, that this book could be taught him by none but God.
[1] See the Prelim. Disc. p. 43. Abulfed. Vit. Moh. c. 7.
[2] See the Prelim. Disc. p. p. 27, &c.
[b] See the Prelim. Disc. §. I. p. 15, &c.
[c] Will ye tell God that which he knoweth not, &c.] viz. That he hath equals or companions either in heaven or on earth; since he acknowledgeth none.
[d] Men were professors of one religion only, &c.] That is to say, the true religion, or Islâm, which was generally professed, as some say, till Abel was murdered, or, as others, till the days of Noah. Some suppose the first ages after the flood are here intended: others, the state of religion in Arabia, from the time of Abraham to that of Amru Ebn Lohai, the great introducer of idolatry into that country.
[e] And when we caused the men of Mecca to taste mercy after an affliction, &c.] For it is said that they were afflicted with a dearth for seven years, so that they were very near perishing; but no sooner relieved by God’s sending them plenty, than they began again to charge Mohammed with imposture, and to ridicule his revelations [3] .
[3] Al Beidawi.
[f] Our messengers;] i.e. The guardian angels.
[g] Exhibiting the pure religion unto him;] That is, applying themselves to God only, and neglecting their idols; their fears directing them in such an extremity to ask help of him only who could give it.
[a] Unto the dwelling of peace;] viz. Paradise.
[b] And a superabundant addition;] For their reward will vastly exceed the merit of their good works. Al Ghazâli supposes this additional recompense will be the beatific vision [1] .
[1] See the Prelim. Disc. p. 100.
[c] See the Prelim. Disc. p. 86, &c.
[d] Equal thereunto;] i.e. Tho’ the blessed will be rewarded beyond their deserts, yet God will not punish any beyond their demerits, but treat them with the exactest justice.
[e] And your companions;] That is, your idols, or the companions which ye attributed unto God.
[f] Ye did not worship us;] But ye really worshipped your own lusts, and were seduced to idolatry, not by us, but by your own superstitious fancies. It is pretended that God will, at the last day, enable the idols to speak, and that they will thus reproach their worshippers, instead of interceding for them, as they hoped. Some suppose the angels, who were also objects of the worship of the pagan Arabs, are particularly intended in this place.
[g] Shall experience;] Some copies instead of tablu, read tatlu, i.e. shall follow, or meditate upon.
[h] See chap. 2. p. 12. not. h.
[a] There are some of them who believe therein, &c.] i.e. There are some of them who are inwardly well satisfied of the truth of thy doctrine, tho’ they are so wicked as to oppose it; and there are others of them who believe it not, through prejudice and want of consideration. Or the passage may be understood in the future tense, of some who should afterwards believe, and repent, and of others who should die infidels [1] .
[1] Al Beidawi.
[b] There are some of them who hearken unto thee; but wilt thou make the deaf to hear, &c.] These words were revealed on account of certain Meccans, who seemed to attend while Mohammed read the Korân to them, or instructed them in any point of religion, but yet were as far from being convinced or edified, as if they had not heard him at all [2] .
[2] Idem. See chap. 6. p. 101.
[c] God will not deal unjustly with men, but they deal unjustly with their own souls.] For God deprives them not of their senses or understanding; but they corrupt and make an ill use of them.
[d] As tho’ they had not tarried,] Either in the world or in the grave.
[e] They shall know one another;] As if it were but a little while since they parted. But this will happen during the first moments only of the resurrection; for afterwards the terror of the day will disturb and take from them all knowledge of one another [3] .
[3] Idem.
[f] The matter was decided between them with equity;] By delivering the prophet and those who believed on him, and destroying the obstinate infidels.
[a] They will conceal their repentance;] To hide their shame and regret [1] ; or because their surprise and astonishment will deprive them of the use of speech [2] . Some, however, understand the verb which is here rendered will conceal, in the contrary signification, which it sometimes bears; and then it must be translated, They will openly declare their repentance, &c.
[1] Jallalo’ddin.
[2] Al Beidawi.
[b] See chap. 6. p. 113, &c.
[c] See chap. 4. p. 66. not. d.
[d] The perspicuous book;] The preserved table; wherein God’s decrees are recorded.
[a] Their discourse;] The impious and rebellious talk of the infidels.
[b] See chap. 7. p. 122, &c.
[c] I ask not any reward, &c.] Therefore ye cannot excuse yourselves by saying that I am burthensome to you.
[d] We sent, after him, apostles unto their respective people;] As Hûd, Sâleh, Abraham, Lot, and Shoaib, to those of Ad, Thamûd, Babel, Sodom, and Midian.
[e] See chap. 7. p. 128, &c.
[a] Except a generation of his people;] For when he first began to preach, a few of the younger Israelites only believed on him; the others not giving ear to him, for fear of the king. But some suppose the pronoun his refers to Pharaoh, and that these were certain Egyptians, who, together with his wife Asia, believed on Moses [1] .
[1] Al Beidawi.
[b] A place of worship;] So Jallalo’ddin expounds the original word Kebla, which properly signifies that place or quarter toward which one prays. Wherefore al Zamakhshari supposes that the Israelites are here ordered to dispose their oratories in such a manner that, when they prayed, their faces might be turned towards Mecca; which he imagines was the Kebla of Moses, as it is that of the Mohammedans. The former commentator adds that Pharaoh had forbidden the Israelites to pray to God; for which reason they were obliged to perform that duty privately in their houses.
[c] Ornaments;] As magnificent apparel, chariots, and the like.
[d] Your petition is heard;] The pronoun is in the dual number; the antecedent being Moses and Aaron. The commentators say that, in consequence of this prayer, all the treasures of Egypt were turned into stones [2] .
[2] Jallalo’ddin.
[e] Be ye upright;] Or, as al Beidâwi interprets it, Be ye constant and steady in preaching to the people. The Mohammedans pretend that Moses continued in Egypt no less than forty years after he had first published his mission: which cannot be reconciled to scripture.
[f] I believe that there is no God but he, &c.] These words, it is said, Pharaoh repeated often in his extremity, that he might be heard. But his repentance came too late; for Gabriel soon stopped his mouth with mud, lest he should obtain mercy; reproaching him at the same time in the words which follow.
[g] We raise thy dead body, &c.] Some of the children of Israel doubting whether Pharaoh was really drowned. Gabriel, by God’s command, caused his naked corpse to swim to shore, that they might see it [3] . The word here translated body, signifying also a coat of mail, some imagine the meaning to be, that his corpse floated armed with his coat of mail, which they tell us was of gold, by which they knew that it was he.
[3] See Exod. xiv. 30.
[a] Until knowledge had come unto them;] i.e. After the law had been revealed, and published by Moses.
[b] Concerning that which we have sent down unto thee;] That is, concerning the truth of the histories which are here related. The commentators doubt whether the person here spoken to be Mohammed himself, or his auditor.
[c] The people of Jonas;] viz. The inhabitants of Ninive, which stood on or near the place where al Mawsel now stands. This people having corrupted themselves with idolatry, Jonas the son of Mattai (or Amittai, which the Mohammedans suppose to be the name of his mother,) an Israelite of the tribe of Benjamin, was sent by God to preach to and reclaim them. When he first began to exhort them to repentance, instead of hearkening to him, they used him very ill, so that he was obliged to leave the city; threatening them, at his departure, that they should be destroyed within three days, or, as others say, within forty [1] . 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 [2] .
[1] See Jonah iii. 4.
[2] Al Beidawi, Jallalo’ddin, Abulfed. See chap. 21, and 37.
[d] For a time;] i.e. Until they died according to the ordinary course of nature.