ENTITLED, JONAS;r REVEALED AT MECCA.
IN THE NAME OF THE MOST MERCIFUL GOD.
AL. R.s These are the signs of the wise book.
Is it a strange thing unto the men of Mecca, that we have revealed our
will unto a man from among them,t saying, Denounce threats unto men if they
believe not; and bear good tidings unto those who believe, that on the merit
of their sincerity they have an interest with their LORD? The unbelievers
say, This is manifest sorcery.u
Verily your LORD is GOD, who hath created the heavens and the earth in
six days; and then ascended his throne, to take on himself the government of
all things. There is no intercessor, but by his permission.x This is GOD,
your LORD; therefore serve him. Will ye not consider?
Unto him shall ye all return according to the certain promise of GOD; for
he produceth a creature, and then causeth it to return again; that he may
reward those who believe and do that which is right, with equity. But as for
the unbelievers, they shall drink boiling water, and they shall suffer a
grievous punishment, for that they have disbelieved.
It is he who hath ordained the sun to shine by day, and the moon for a
light by night; and had appointed her stations, that ye might know the number
of years, and the computation of time. GOD hath not created this, but with
truth. He explaineth his signs unto people who understand.
Moreover in the vicissitudes of night and day, and whatever GOD hath
created in heaven and earth, are surely signs unto men who fear him.
q See chapter 3, p. 49, note n
r This prophet is mentioned towards the end of the chapter.
s See the Prelim. Disc. Sec. III. p. 46, 47.
t 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.2
u 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.
x These words were revealed to refute the foolish opinion of the
idolatrous Meccans, who imagined their idols were intercessors with GOD for
them.
2 Idem.
Verily they who hope not to meet us at the last day, and delight in this
present life, and rest securely in the same, and who are negligent of our
signs;
their dwelling shall be hell fire, for that which they have deserved.
But as to those who believe, and work righteousness, their LORD will
direct them because of their faith; they shall have rivers flowing through
gardens of pleasure.
10 Their prayer therein shall be Praise be unto thee O GOD! and their
salutationy therein shall be Peace!
and the end of their prayer shall be, Praise be unto GOD, the LORD of all
creatures!
If GOD should cause evil to hasten unto men, according to their desire of
hastening good, verily their end had been decreed. Wherefore we suffer those
who hope not to meet us at the resurrection, to wander amazedly in their
error.
When evil befalleth a man, he prayeth unto us lying on his side, or
sitting, or standing:z but when we deliver him from his affliction, he
continueth his former course of life, as though he had not called upon us to
defend him against the evil which had befallen him. Thus was that which the
transgressors committed prepared for them.
We have formerly destroyed the generations who were before you, O men of
Mecca, when they had acted unjustly, and our apostles had come unto them with
evident miracles and they would not believe. Thus do we reward the wicked
people.
Afterwards did we cause you to succeed them in the earth; that we might
see how ye would act.
When our evident signs are recited unto them, they who hope not to meet
us at the resurrection, say, Bring a different Koran from this; or make some
change therein. Answer, It is not fit for me, that I should change it at my
pleasure: I follow that only which is revealed unto me. Verily I fear if I
should be disobedient unto my LORD, the punishment of the great day.
Say, If GOD had so pleased, I had not read it unto you, neither had I
taught you the same. I have already dwelt among you to the age of forty
years,a before I received it. Do ye not therefore understand?
And who is more unjust than he who deviseth a lie against GOD, or
accuseth his signs of falsehood? Surely the wicked shall not prosper.
They worship besides GOD, that which can neither hurt them or profit
them, and they say, These are our intercessors with GOD.b Answer, Will ye
tell GOD that which he knoweth not, neither in heaven nor in earth?c Praise
be unto him! and far be that from him, which they associate with him!
20 Men were professors of one religion only,d but they dissented therefrom;
and if a decree had not previously issued from thy LORD, deferring their
punishment, verily the matter had been decided between them, concerning which
they disagreed.
y Either the mutual salutation of the blessed to one another, or that
of the angels to the blessed.
z i.e., In all postures, and at all times.
a 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.
b See the Prelim. Disc. Sect. I. p. 12, &c.
c viz., That he hath equals or companions either in heaven or on earth;
since he acknowledgeth none.
d 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.
1 See the Prelim. Disc. p. 33. Abulfeda, Vit. Moh. c. 7. 2 See the
Prelim. Disc. p. 21, &c.
They say, Unless a sign be sent down unto him from his LORD, we will not
believe. Answer, Verily that which is hidden is known only unto GOD: wait,
therefore, the pleasure of God; and I also will wait with you.
And when we caused the men of Mecca to taste mercy, after an affliction
which had befallen them, behold, they devised a stratagem against our signs.e
Say unto them, GOD is more swift in executing a stratagem, than ye. Verily
our messengersf write down that which ye deceitfully devise.
It is he who hath given you conveniences for travelling by land and by
sea; so that ye be in ships, which sail with them, with a favorable wind, and
they rejoice therein. And when a tempestuous wind overtaketh them, and waves
come upon them from every side, and they think themselves encompassed with
inevitable dangers; they call upon GOD, exhibiting the pure religion unto
him,g and saying, Verily if thou deliver us from this peril, we will be of
those who give thanks.
But when he hath delivered them, behold, they behave themselves
insolently in the earth, without justice. O men, verily the violence which ye
commit against your own souls, is for the enjoyment of this present life only;
afterwards unto us shall ye return, and we will declare unto you that which ye
have done.
Verily the likeness of this present life is no other than as water, which
we send down from heaven, and wherewith the productions of the earth are
mixed, of which men eat, and cattle also, until the earth receive its vesture,
and be adorned with various plants: the inhabitants thereof imagine that they
have power over the same; but our command cometh unto it by night, or by day,
and we render it as though it had been mowen, as though it had not yesterday
abounded with fruits. Thus do we explain our signs unto people who consider.
GOD inviteth unto the dwelling of peace,h and directeth whom he pleaseth
into the right way.
They who do right shall receive a most excellent reward, and a
superabundant addition;i neither blacknessk nor shame shall cover their faces.
These shall be the inhabitants of paradise; they shall continue therein
forever.
But they who commit evil shall receive the reward of evil, equal
thereunto,l and they shall be covered with shame, (for they shall have no
protector against GOD); as though their faces were covered with the profound
darkness of the night. These shall be the inhabitants of hell fire: they
shall remain therein forever.
e 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
f i.e., The guardian angels.
g 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.
h viz., Paradise.
i For their reward will vastly exceed the merit of their good works.
Al Ghazâli supposes this additional recompense will be the beatific vision.4
k See the Prelim. Disc. p. 67, &c.
l i.e., Though the blessed will be rewarded beyond their deserts, yet
GOD will not punish any beyond their demerits, but treat them with the
exactest justice.
3 Al Beidâwi. 4 See the Prelim. Disc. p. 78.
On the day of the resurrection we will gather them altogether; then will
we say unto the idolaters, Get ye to your place, ye and your companions:m and
we will separate them from one another; and their companions will say unto
them, Ye do not worship us;n
30 and GOD is a sufficient witness between us and you; neither did we mind
your worshipping of us.
There shall every soul experienceo that which it shall have sent before
it;p and they shall be brought before GOD their true LORD; and the false
deities which they vainly imagined, shall disappear from before them.
Say, Who provideth you food from heaven and earth? or who hath the
absolute power over the hearing and the sight? and who bringeth forth the
living from the dead, and bringeth forth the dead from the living? and who
governeth all things? They will surely answer, GOD. Say, Will ye not
therefore fear him?
This is therefore GOD your true LORD: and what remaineth there after
truth, except error? How therefore are ye turned aside from the truth?
Thus is the word of thy LORD verified upon them who do wickedly; that
they believe not.
Say, Is there any of your companions who produceth a creature, and then
causeth it to return unto himself? Say, GOD produceth a creature, and then
causeth it to return unto himself. How therefore are ye turned aside from his
worship?
Say, Is there any of your companions who directeth unto the truth. Say,
GOD directeth unto the truth. Whether is he, therefore, who directeth unto
the truth, more worthy to be followed; or he who directeth not, unless he be
directed? What aileth you therefore, that ye judge as ye do?
And the greater part of them follow an uncertain opinion only; but a mere
opinion attaineth not unto any truth. Verily GOD knoweth that which they do.
This Koran could not have been composed by any except GOD; but it is a
confirmation of that which was revealed before it, and an explanation of the
scripture; there is no doubt thereof; sent down from the LORD of all
creatures.
Will they say, Mohammed hath forged it? Answer, Bring therefore a
chapter like unto it; and call whom you may to your assistance, besides GOD,
if ye speak truth.
40 But they have charged that with falsehood, the knowledge whereof they do
not comprehend, neither hath the interpretation thereof come unto them. In
the same manner did those who were before them accuse their prophets of
imposture; but behold, what was the end of the unjust!
There are some of them who believe therein; and there are some of them
who believe not therein:q and thy LORD well knoweth the corrupt doers.
If they accuse thee of imposture, say, I have my work, and ye have your
work; ye shall be clear of that which I do, and I will be clear of that which
ye do.
There are some of them who hearken unto thee; but wilt thou make the deaf
to hear, although they do not understand?
m That is, your idols, or the companions which ye attributed unto GOD.
n 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.
o Some copies instead of tablu, read tatiu , i.e., shall follow, or
meditate upon.
p See chapter 2, p. 11, note r.
q i.e., There are some of them who are inwardly well satisfied of the
truth of thy doctrine, though 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 Beidâwi.
And there are some of them who look at thee; but wilt thou direct the
blind, although they see not?r
Verily GOD will not deal unjustly with men in any respect: but men deal
unjustly with their own souls.s
On a certain day he will gather them together, as though they had not
tarriedt above an hour of a day: they shall know one another.u Then shall
they perish who have denied the meeting of GOD; and were not rightly directed.
Whether we cause thee to see a part of the punishment wherewith we have
threatened them, or whether we cause thee to die before thou see it; unto us
shall they return: then shall GOD be witness of that which they do.
Unto every nation hath an apostle been sent; and when their apostle came,
the matter was decided between them with equity;x and they were not treated
unjustly.
The unbelievers say, When will this threatening be made good, if ye speak
truth?
50 Answer, I am able neither to procure advantage unto myself, nor to avert
mischief from me, but as GOD pleaseth. Unto every nation is a fixed term
decreed; when their term therefore is expired, they shall not have respite for
an hour, neither shall their punishment be anticipated.
Say, Tell me, if the punishment of GOD overtake you by night, or by day,
what part thereof will the ungodly wish to be hastened?
When it falleth on you, do ye then believe it? Now do ye believe, and
wish it far from you, when as ye formerly desired it should be hastened?
Then shall it be said unto the wicked, Taste the punishment of eternity;
would ye receive other than the reward of that which ye have wrought?
They will desire to know of thee, whether this be true. Answer, Yea, by
my LORD, it is certainly true; neither shall ye weaken God's power so as to
escape it.
Verily, if every soul which hath acted wickedly had whatever is on the
earth, it would willingly redeem itself therewith at the last day. Yet they
will conceal their repentance,y after they shall have seen the punishment; and
the matter shall be decided between them with equity, and they shall not be
unjustly treated.
Doth not whatsoever is in heaven and on earth belong unto GOD? Is not
the promise of GOD true? But the greater part of them know it not.
He giveth life, and he causeth to die: and unto him shall ye all return.
O men, now hath an admonition come unto you from your LORD, and a remedy
for the doubts which are in your breasts; and a direction, and mercy unto the
true believers.
Say, Through the grace of GOD, and his mercy; therein therefore let them
rejoice; this will be better than what they heap together of worldly riches.
r 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
s For GOD deprives them not of their senses or understanding; but they
corrupt and make an ill use of them.
t Either in the world or in the grave.
u 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
x By delivering the prophet and those who believed on him, and
destroying the obstinate infidels.
y To hide their shame and regret;4 or because their surprise and
astonishment will deprive them of the use of speech.5 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.
2 Idem. See cap. 6, p. 90. 3 Idem. 4 Jallalo'ddin.
5 Al Beidâwi.
60 Say, Tell me; of that which GOD hath sent down unto you for food, have
ye declared part to be lawful,z and other part to be unlawful? Say, Hath GOD
permitted you to make this distinction? or do ye devise a lie concerning GOD?
But what will be the opinion of those who devise a lie concerning GOD, on
the day of the resurrection? Verily GOD is endued with beneficence towards
mankind; but the greater part of them do not give thanks.
Thou shalt be engaged in no business, neither shalt thou be employed in
meditating on any passage of the Koran; nor shall ye do any action, but we
will be witnesses over you, when ye are employed therein. Nor is so much as
the weight of an anta hidden from thy LORD, in earth or in heaven: neither is
there anything lesser than that, or greater, but it is written in the
perspicuous book.b
Are not the friends of GOD the persons on whom no fear shall come, and
who shall not be grieved?
They who believe and fear God
shall receive good tidings in this life, and in that which is to come.
There is no change in the words of GOD. This shall be great felicity.
Let not their discoursec grieve thee; for all might belongeth unto GOD:
he both heareth and knoweth.
Is not whoever dwelleth in heaven and on earth subject unto GOD? What
therefore do they follow, who invoke idols, besides GOD? They follow nothing
but a vain opinion; and they only utter lies.
It is he who hath ordained the night for you, that ye may take your rest
therein, and the clear day for labor: verily herein are signs unto people who
hearken.
They say, GOD hath begotten children; GOD forbid! He is self-sufficient.
Unto him belongeth whatsoever is in heaven and on earth: ye have no
demonstrative proof of this. Do ye speak of GOD that which ye know not?
70 Say, Verily they who imagine a lie concerning GOD shall not prosper.
They may enjoy a provision in this world; but afterwards unto us shall
they return, and we will then cause them to taste a grievous punishment, for
that they were unbelievers.
Rehearse unto them the history of Noah:d when he said unto his people, O
my people, if my standing forth among you, and my warning you of the signs of
GOD, be grievous unto you; in GOD do I put my trust. Therefore lay your
design against me, and assemble your false gods; but let not your design be
carried on by you in the dark: then come forth against me, and delay not.
And if ye turn aside from my admonitions, I ask not any reward of you for
the same;e I expect my reward from GOD alone, and I am commanded to be one of
those who are resigned unto him.
But they accused him of imposture, wherefore we delivered him, and those
who were with him in the ark, and we caused them to survive the flood, but we
drowned those who charged our signs with falsehood. Behold therefore, what
was the end of those who were warned by Noah.
Then did we send, after him, apostles unto their respective people,f and
they came unto them with evident demonstrations: yet they were not disposed to
believe in that which they had before rejected as false. Thus do we seal up
the hearts of the transgressors.
z See chapter 6, p. 101, &c.
a See chapter 4, p. 58, note y.
b The preserved table, wherein GOD'S decrees are recorded.
c The impious and rebellious talk of the infidels.
d See chapter 7, p. 110, &c.
e Therefore ye cannot excuse yourselves by saying that I am burdensome
to you.
f As Hûd, Sâleh, Abraham, Lot, and Shoaib, to those of Ad, Thamûd,
Babel, Sodom, and Midian.
Then did we send, after them, Moses and Aaron unto Pharaoh and his
princes with our signs:g but they behaved proudly, and were a wicked people.
And when the truth from us had come unto them, they said, Verily this is
manifest sorcery.
Moses said unto them, Do ye speak this of the truth, after it hath come
unto you? Is this sorcery? but sorcerers shall not prosper.
They said, Art thou come unto us to turn us aside from that religion,
which we found our fathers practise; and that ye two may have the command in
the land? But we do not believe you.
80 And Pharaoh said, Bring unto me every expert magician. And when the
magicians were come, Moses said unto them, Cast down that which ye are about
to cast down.
And when they had cast down their rods and cords, Moses said unto them,
The enchantment which ye have performed shall GOD surely render vain; for GOD
prospereth not the work of the wicked doers,
and GOD will verify the truth of his words, although the wicked be
adverse thereto.
And there believed not any on Moses, except a generation of his people,h
for fear of Pharaoh and of his princes, lest he should afflict them. And
Pharaoh was lifted up with pride in the earth, and was surely one of the
transgressors.
And Moses said, O my people, if ye believe in GOD, put your trust in him,
if ye be resigned to his will.
They answered, We put our trust in GOD: O LORD, suffer us not to be
afflicted by unjust people;
but deliver us, through thy mercy, from the unbelieving people.
And we spake by inspiration unto Moses and his brother, saying, Provide
habitations for your people in Egypt, and make your houses a place of
worship,i and be constant at prayer: and bear good news unto the true
believers.
And Moses said, O LORD, verily thou hast given unto Pharaoh and his
people pompous ornaments,k and riches in this present life, O LORD, that they
may be seduced from thy way: O LORD, bring their riches to nought, and harden
their hearts; that they may not believe, until they see their grievous
punishment.
God said, Your petition is hear;l be ye upright therefore,m and follow
not the way of those who are ignorant.
g See chapter 7, p. 115, &c.
h 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
i 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.
k As magnificent apparel, chariots, and the like.
l 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
m 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.
1 Al Beidâwi. 2 Jallalo'ddin.
90 And we caused the children of Israel to pass through the sea; and
Pharaoh and his army followed them in a violent and hostile manner; until,
when he was drowning, he said, I believe that there is no GOD but he, on whom
the children of Israel believe; and I am one of the resigned.n
Now dost thou believe; when thou hast been hitherto rebellious, and one
of the wicked doers?
This day will we raise thy bodyo from the bottom of the sea, that thou
mayest be a sign unto those who shall be after thee; and verily a great number
of men are negligent of our signs.
And we prepared for the children of Israel an established dwelling in the
land of Canaan, and we provided good things for their sustenance; and they
differed not in point of religion, until knowledge had come unto them;p verily
thy LORD will judge between them on the day of resurrection, concerning that
wherein they disagreed.
If thou art in a doubt concerning any part of that which we have sent
down unto thee,q ask them who have read the book of the law before thee. Now
hath the truth come unto thee from thy LORD; be not therefore one of those who
doubt;
neither be thou one of those who charge the signs of GOD with falsehood,
lest thou become one of those who perish.
Verily those against whom the word of thy LORD is decreed, shall not
believe,
although there come unto them every kind of miracle, until they see the
grievous punishment prepared for them.
And if it were not so, some city, among the many which have been
destroyed, would have believed; and the faith of its inhabitants would have
been of advantage unto them; but none of them believed, before the execution
of their sentence, except the people of Jonas.r 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.s
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?
100 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.
n 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.
o 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.
p i.e., After the law had been revealed, and published by Moses.
q 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.
r 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
s i.e., Until they died according to the ordinary course of nature.
3 See Exod. xiv. 30. 1 See Jonah iii. 4. 2 Al
Beidâwi, Jallalo'ddin, Abulfeda. See cap. 21 and 37.
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.
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