CHAP. II.
Intitled, The Cow
[a]
; revealed partly at Mecca, and partly at Medina.
In the name of the most merciful God.
[a] This title was occasioned by the story of the red heifer, mentioned p. 9.
[b] A. L. M.] As to the meaning of these letters, see the Preliminary Discourse, Sect. 3.
[c] Mysteries.] The Arabic word is gheib, which properly signifies a thing that is absent, at a great distance, or invisible, such as the resurrection, paradise, and hell. And this is agreeable to the language of scripture, which defines faith to be the evidence of things not seen [1]
[1] Hab. x. i. See also Rom. xxiv. 25. 2 Corinth. iv. 18. & v. 7.
[d] The prophets before thee] The Mohammedans believe that God gave written revelations not only to Moses, Jesus, and Mohammed, but to several other prophets [2] ; tho’ they acknowledge none of those which preceded the Korân to be now extant, except the Pentateuch of Moses, the Psalms of David, and the Gospel of Jesus; which yet they say were even before Mohammed’s time altered and corrupted by the Jews and Christians; and therefore will not allow our present copies to be genuine.
[2] V. Reland. De relig. Moham. p.34. & Differt. de Samaritains, p.34, &c.
[e] The life to come] The original word al-âkherat properly signifies the latter part of anything, and by way of excellence the next life, the latter or future state after death; and is opposed to al-donya, this world; and al-oula, the former or present life. The Hebrew word ahharith, from the same root, is used by Moses in this sense, and is translated latter end. [3]
[3] Numb. xxiv. 20. Deut. viii. 16.
[f] Mohammed here, and elsewhere frequently, imitates the truly inspired writers, in making God by operation on the minds of reprobates to prevent their conversion. This fatality or predestination, as believed by the Mohammedans, hath been sufficiently treated of in the Preliminary Discourse.
[g] Act not corruptly] Literally corrupt not in the earth, by which some expositors understand the sowing of false doctrine, and corrupting people’s principles.
[h] Men of integrity] According to the explication in the preceding note, this word must be translated reformers, who promote true piety by their doctrine and example.
[a] Others] The first companions and followers of Mohammed [1] .
[1] Jallalo’ddin.
[b] Devils;] The prophet, making use of the liberty zealots of all religions have, by prescription, of giving ill language, bestows this name on the Jewish rabbins and Christian priests; tho’ he seems chiefly to mean the former, against whom he had by much the greater spleen.
[c] In this passage, Mohammed compares those who believed not on him, to a man who wants to kindle a fire, but as soon as it burns up, and the flames give a light, shuts his eyes, lest he should see. As if he had said, You, O Arabians, have long desired a prophet of your own nation, and now I am sent unto you, and have plainly proved my mission by the excellence of my doctrine and revelation, you resist conviction, and refuse to believe in me; therefore shall God leave you in your ignorance.
[d] The sense seems to be here imperfect, and may be completed by adding the words, he turns from it, shuts his eyes, or the like.
[e] Their light] That is of the unbelievers, to whom the word their being in the plural, seems to refer; tho’ it is not unusual for Mohammed, in affectation of the prophetic style, suddenly to change the number against all rules of grammar.
[f] Here he compares the unbelieving Arabs to people caught in a violent storm. To perceive the beauty of this comparison, it must be observed, that the Mohammedan doctors say, this tempest is a type or image of the Korân itself: the thunder signifying the threats therein contained; the lightning, the promises; and the darkness, the mysteries. The terror of the threats makes them stop their ears, unwilling to hear truths so disagreeable; when the promises are read to them, they attend with pleasure; but when anything mysterious or difficult of belief occurs, they stand stock still, and will not submit to be directed.
[g] Your witnesses besides God] i.e. Your false gods and idols.
[a] Some commentators [1] approve of this sense, supposing the fruits of paradise, tho’ of various tastes, are alike in colour and outward appearance: but others [2] think the meaning to be, that the inhabitants of that place will find there fruits of the same or the like kinds as they used to eat while on earth.
[1] Jallalo’ddin.
[2] Al Zamakhshari.
[b] This was revealed to take off an objection made to the Korân by the infidels, for condescending to speak of such insignificant insects as the spider, the pismire, the bee, &c [3] .
[3] Yahya.
[c] Ye were dead, and he gave you life, &c.] i.e. Ye were dead while in the loins of your fathers, and he gave you life in your mothers wombs; and after death ye shall be again raised at the resurrection [4] .
[4] Jallalo’ddin.
[d] Concerning the creation of Adam, here intimated, the Mohammedans have several peculiar traditions. They say the angels, Gabriel, Michael, and Israfil, were sent by God, one after another, to fetch for that purpose seven handfuls of earth from different depths, and of different colours (whence some account for the various complexion of mankind [5] ); but the earth being apprehensive of the consequence, and desiring them to represent her fear to God that the creature he designed to form would rebel against him, and draw down his curse upon her, they returned without performing God’s command; whereupon he sent Azraïl on the same errand, who executed his commission without remorse, for which reason God appointed that angel to separate the souls from the bodies, being therefore called the angel of death. The earth he had taken was carried into Arabia, to a place between Mecca and Tayef, where, being first kneaded by the angels, it was afterwards fashioned by God himself into a human form, and left to dry [6] for the space of forty days, or, as others say, as many years, the angels in the meantime often visiting it, and Eblis (then one of the angels who are nearest to God’s presence, afterwards the devil) among the rest; but he, not contented with looking on it, kicked it with his foot till it rung and knowing God designed that creature to be his superior, took a secret resolution never to acknowledge him as such. After this, God animated the figure of clay and indued it with an intelligent soul, and when he had placed him in paradise, formed Eve out of his left side [7] .
[5] Al Termedi, from a tradition of Abu Musa al Ashari
[6] Korân. c. 55.
[7] Khond Amir. Jallalo’ddin. Comment. in Korân, &. V. D’Herbelot, Biblioth. Orient. p. 55.
[a] This story Mohammed borrowed from the Jewish traditions, which say that the angels having spoken of man with some contempt when God consulted them about his creation, God made answer that the man was wiser than they; and to convince them of it, he brought all kinds of animals to them, and asked them their names; which they not being able to tell, he put the same question to the man, who named them one after another; and being asked his own name and God’s name, he answered very justly, and gave God the name of JEHOVAH [1] . The angels’ adoring of Adam is also mentioned in the Talmud [2] .
[1] V. Rivin. Serpent. seduct. p. 56.
[2] R. Moses Haddarshan, in Bereshit rabbah.
[b] Worship.] The original word signifies properly to prostrate one’s self till the forehead touches the ground, which is the humblest posture of adoration, and strictly due to God only; but it is sometimes, as in this place, used to express that civil worship or homage, which may be paid to creatures [3] .
[3] Jallalo’ddin.
[c] This occasion of the devil’s fall has some affinity with an opinion which has been pretty much entertained among Christians [4] , viz., that the angels being informed of God’s intention to create man after his own image, and to dignify human nature by Christ’s assuming it, some of them, thinking their glory to be eclipsed thereby, envied man’s happiness, and so revolted.
[4] Irenæus, Lact. Greg. Nyssen. &c.
[d] Mohammed, as appears by what presently follows, does not place this garden or paradise on earth, but in the seventh heaven [5] .
[5] Vid. Marracc. in Alc. p. 24.
[e] Concerning this tree or the forbidden fruit, the Mohammedans, as well as the Christians, have various opinions. Some say it was an ear of wheat; some will have it to have been a fig-tree, and others a vine [6] . The story of the Fall is told, with some further circumstances, in the beginning of the seventh chapter.
[6] V. ibid. p. 22.
[f] Satan caused them to forfeit paradise] They have a tradition that the devil offering to get into paradise to tempt Adam, was not admitted by the guard; whereupon he begged of the animals, one after another, to carry him in, that he might speak to Adam and his wife; but they all refused him except the serpent, who took him between two of his teeth, and so introduced him. They add that the serpent was then of a beautiful form, and not in the shape he now bears [7] .
[7] V. ib.
[g]
Get ye down] The Mohammedans say that when they were cast down from paradise, Adam
fell on the isle of Ceylon or Serendib, and Eve near Joddah (the port of
Mecca) in Arabia; and that after a separation of 200 years, Adam was, on his
repentance, conducted by the angel Gabriel to a mountain near Mecca, where he
found and knew his wife, the mountain being thence named Arafat; and that he
afterwards retired with her to Ceylon, where they continued to propagate their
species
[8]
.
It may not be improper here to mention another tradition concerning the
gigantic stature of our first parents. Their prophet, they say, affirmed Adam
to have been as tall as a high palm-tree
[9]
;
but this would be too much in
proportion, if that were really the print of his foot, which is pretended to
be such, on the top of a mountain in the isle of Ceylon, thence named Pico de
Adam, and by the Arab writers Rahûn, being somewhat above two spans long
[10]
(tho’ others say it is seventy cubits long, and that when Adam set one foot here,
he had the other in the sea
[11]
)
; and too little, if Eve were of so enormous a
size, as is said, when her head lay on one hill near Mecca, her knees rested
on two others in the plain, about two musket-shots asunder
[12]
.
[8] D’Herbelot, Bib. Orient. p. 55.
[9] Yahya
[10] Monconys Voyage, part. i. p. 372, &c. See Knox’s Account of Ceylon.
[11] Anciennes Relations des Indes, &c. p. 3.
[12] Monconys, ubi sup.
[a] A direction from me] God here promises Adam that his will should be revealed to him and his posterity; which promise the Mohammedans believe was fulfilled at several times by the ministry of several prophets, from Adam himself, who was the first, to Mohammed, who was the last. The number of books revealed unto Adam they say was ten [1] .
[1] V. Hottinger Hist. Orient. p. 11. Reland. de Relig. Mohammed. p. 21.
[b] Signs.] This word has various significations in the Korân; sometimes, as in this passage, it signifies divine revelation, or scripture in general; sometimes the verses of the Korân in particular, and at other times visible miracles. But the sense is easily distinguished by the context.
[c] The Jews are here called upon to receive the Korân, as verifying and confirming the Pentateuch, particularly with respect to the unity of God and the mission of Mohammed [2] . And they are exhorted not to conceal the passages of their law which bear witness to those truths, nor to corrupt them by publishing false copies of the Pentateuch, for which the writers were but poorly paid [3] .
[2] Yahya
[3] Jallalo’ddin.
[d] See the story of Moses and Pharaoh more particularly related, chap. vii. & xx. &c.
[e] The calf.] The person who cast this calf, the Mohammedans say, was (not Aaron but) al Sâmeri, one of the principal men among the children of Israel, some of whose descendants it is pretended still inhabit an island of that name in the Arabian Gulf [4] . It was made of the rings [5] and bracelets of gold, silver, and other materials, which the Israelites had borrowed of the Egyptians; for Aaron, who commanded in his brother’s absence, having ordered al Sâmeri to collect those ornaments from the people, who carried on a wicked commerce with them, and to keep them together till the return of Moses; al Sâmeri, understanding the founder’s art, put them altogether into a furnace to melt them down into one mass, which came out in the form of a calf [1] . The Israelites, accustomed to the Egyptian idolatry, paying a religious worship to this image, al Sâmeri went farther, and took some dust from the footsteps of the horse of the angel Gabriel, who marched at the head of the people, and threw it into the mouth of the calf, which immediately began to low, and became animated [2] ; for such was the virtue of that dust [3] . One writer says that all the Israelites adored this calf, except only 12000 [4] .
[4] Geogr. Nubiens. p. 45.
[5] Korân. c. 7.
[1] See Exod. xxxii. 24.
[2] Korân. c. 7.
[3] Jallalo’ddin, V. D’Herbelot, Bibl. orient. p. 650.
[4] Abu’lfeda.
[a] And slay the guilty] In this particular, the narration agrees with that of Moses, who ordered the Levites to slay every man his brother [5] : but the scripture says, there fell of the people that day about 3000 (the Vulgate says 23000) men [6] ; whereas the commentators of the Korân make the number of the slain to amount to 70000; and add, that God sent a dark cloud which hindered them from seeing one another, lest the sight should move those who executed the sentence to compassion [7] .
[5] Exod. xxxii. 26, 27.
[6] Ibid. 28.
[7] Jallalo’ddin, &c.
[b] The persons here meant are said to have been seventy men, who were made choice of by Moses and heard the voice of God talking with him. But not being satisfied with that, they demanded to see God; whereupon they were all struck dead by lightning, and on Moses’s intercession restored to life [8] .
[8] Ismael Ebn Ali
[c] The eastern writers say these quails were of a peculiar kind, to be found nowhere but in Yaman, from whence they were brought by a south wind in great numbers to the Israelites’ camp in the desart [9] . The Arabs call these birds Salwâ, which is plainly the same with the Hebrew Salwim, and say they have no bones, but are eaten whole [10] .
[9] See Psalm lxxviii. 26.
[d] This city] Some commentators suppose it to be Jericho, others Jerusalem.
[e] Forgiveness!] The Arabic word is Hittaton, which some take to signify that profession of the unity of God, so frequently used by the Mohammedans, La ilâha illa ’llaho, There is no god but God.
[f] Changed the expression into another] According to Jallalo’ddin, instead of Hittaton, they cried Habbat fi shaïrat, i.e. a grain in an ear of barley; and in ridicule of the divine command to enter the city in an humble posture, they indecently crept in upon their breech.
[g] Indignation from heaven] A pestilence which carried off near 70,000 of them [11] .
[11] Jallalo’ddin.
[a]
The rock] The commentators say this was a stone which Moses brought from mount
Sinai, and the same that fled away with his garments which he laid upon it one
day while he washed; they add that Moses ran after the stone naked, till he
found himself, ere he was aware, in the midst of the people, who, on this
accident, were convinced of the falsehood of a report which had been raised of
their prophet, that he was bursten, or, as others write, an hermaphrodite
[1]
.
They describe it to be a square piece of white marble, shaped like a
man’s head; wherein they differ not much from the accounts of European
travellers, who say this rock stands among several lesser ones, about 100
paces from mount Horeb, and appears to have been loosened from the
neighbouring mountains, having no coherence with the others; that it is a huge
mass of red granite, almost round on one side, and flat on the other, twelve
feet high, and as many thick, but broader than it is high, and about fifty
feet in circumference
[2]
.
[1] Jallalo’ddin, Yahya.
[2] Breydenbach, Itinerar. Chartâ m. p. 1. Sicard, dans les Mémoires des Missions, vol. 7. p. 14.
[b] Twelve fountains] Marracci thinks this circumstance looks like a Rabbinical fiction, or else that Mohammed confounds the water of the rock at Horeb with the 12 wells at Elim [3] ; for he says several who have been on the spot affirm there are but three orifices whence the water issued [4] . But it is to be presumed that Mohammed had better means of information in this respect than to fall into such a mistake; for the rock stands within the borders of Arabia, and some of his countrymen must needs have seen it, if he himself did not, as it is most probable he did. And in effect he seems to be in the right. For one who went into those parts in the end of the 15 century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel; egressæ sunt aquæ largissimæ in duodecim locis petræ, juxta numerum duodecim tribuum Israel [5] . A late curious traveller [6] observes that there are 24 holes in the stone, which may be easily counted- that is to say, 12 on the flat side, and as many on the opposite round side, every one being a foot deep, and an inch wide; and he adds, that the holes on one side do not communicate with those on the other, which a less accurate spectator not perceiving (for they are placed horizontally, within two feet of the top of the rock), might conclude they pierced quite through the stone, and so reckon them to be but 12.
[3] Exod. xv. 27; Numb. xxxiii. 9.
[4] Marracc. Prodr. part 4. p. 80.
[5] Breydenbach, ubi sup.
[6] Sicard, ubi sup.
[c] See Numb. xi. 5, &c.
[d] Jews, Christians, and Sabians, whoever believeth, &c.] From these words, which are repeated in the 5th chapter, several writers [7] have wrongly concluded that the Mohammedans hold it to be the doctrine of their prophet that every man may be saved in his own religion, provided he be sincere and lead a good life. It is true, some of their doctors do agree this to be the purport of the words [1] ; but then they say the latitude hereby granted was soon revoked, for that this passage is abrogated by several others in the Korân, which expressly declare that none can be saved who is not of the Mohammedan faith, and particularly by those words of the third chapter, Whoever followeth any other religion than Islâm (i.e. the Mohammedan,) it shall not be accepted of him, and at the last day he shall be of those who perish [2] . However, others are of opinion that this passage is not abrogated, but interpret it differently, taking the meaning of it to be that no man, whether he be a Jew, a Christian, or a Sabian, shall be excluded from salvation, provided he quit his erroneous religion and become a Moslem, which they say is intended by the following words, Whoever believeth in God and the last day, and doth that which is right. And this interpretation is approved by Mr. Reland, who thinks the words here import no more than those of the apostle, In every nation he that feareth God, and worketh righteousness, is accepted with him [3] ; from which it must not be inferred that the religion of nature, or any other, is sufficient to save, without faith in Christ [4] .
[7] Selden, de Jure Nat. & gentinum sec. Hebr. l. 6, c. 12. Angel, a S. Joseph. Gazophylac. Persic. p. 365. Nic. Cusanus in Cribratione Alcorani, l. 3, c. 2, &c.
[1] See Chardin’s Voyages, vol. 2. p. 326, 331.
[2] Abu’lkasem Hebatallah de abrogante & abrogato
[3] Acts x. 35
[4] V. Reland. de rel. Moham. p. 128, &c.
[a] When we lifted up mount Sinai over you.] The Mohammedan tradition is, that the Israelites refusing to receive the law of Moses, God tore up the mountain by the roots, and shook it over their heads, to terrify them into a compliance [5] .
[5] Jallalo’ddin.
[b] Those who transgressed on the sabbath day, &.] The story to which this passage refers, is as follows. In the days of David some Israelites dwelt at Ailah, or Elath, on the Red Sea, where on the night of the sabbath the fish used to come in great numbers to the shore, and stay there all the sabbath, to tempt them; but the night following they returned into the sea again. At length some of the inhabitants, neglecting God’s command, catched fish on the sabbath, and dressed and ate them; and afterward cut canals from the sea, for the fish to enter, with sluices, which they shut on the sabbath, to prevent their return to the sea. The other part of the inhabitants, who strictly observed the sabbath, used both persuasion and force to stop this impiety, but to no purpose, the offenders growing only more and more obstinate; whereupon David cursed the sabbath-breakers, and God transformed them into apes. It is said that one going to see a friend of his that was among them, found him in the shape of an ape, moving his eyes about wildly; and asking him whether he was not such a one, the ape made a sign with his head that it was he; whereupon the friend said to him, Did not I advise you to desist? at which the ape wept. They add that these unhappy people remained three days in this condition, and were afterwards destroyed by a wind which swept them all into the sea [6] .
[6] Abu’lfeda.
[c] God commandeth you to sacrifice a cow, &c.] The occasion of this sacrifice is thus related. A certain man at his death left his son, then a child, a cow-calf, which wandered in the desart till he came to age; at which time his mother told him the heifer was his, and bid him fetch her, and sell her for three pieces of gold. When the young man came to the market with his heifer, an angel in the shape of a man accosted him, and bid him six pieces of gold for her; but he would not take the money till he had asked his mother’s consent; which when he had obtained, he returned to the market-place, and met the angel, who now offered him twice as much for the heifer, provided he would say nothing of it to his mother; but the young man refusing, went and acquainted her with the additional offer. The woman perceiving it was an angel, bid her son go back and ask him what must be done with the heifer; whereupon the angel told the young man that in a little time the children of Israel would buy that heifer of him at any price. And soon after it happened that an Israelite, named Hammiel, was killed by a relation of his, who, to prevent discovery, conveyed the body to a place considerably distant from that where the fact was committed. The friends of the slain man accused some other persons of the murder before Moses; but they denying the fact, and there being no evidence to convict them, God commanded a cow, of such and such particular marks, to be killed; but there being no other which answered the description except the orphan’s heifer, they were obliged to buy her for as much gold as her hide would hold; according to some, for her full weight in gold, and as others say, for ten times as much. This heifer they sacrificed, and the dead body being, by divine direction, struck with a part of it, revived, and standing up, named the person who had killed him; after which it immediately fell down dead again [1] . The whole story seems to be borrowed from the red heifer, which was ordered by the Jewish law to be burnt, and the ashes kept for purifying those who happened to touch a dead corpse [2] .
[1] Abu’lfeda.
[2] Numb. xix.
[a] A red cow.] The epithet in the original is yellow; but this word we do not use in speaking of the colour or cattle.
[b] And they wanted but little of leaving it undone,] Because of the exorbitant price which they were obliged to pay for the heifer.
[c] With part of the cow,] i.e. Her tongue, or the end of her tail [3] .
[3] Jallalo’ddin.
[a] Mohammed again accuses the Jews of corrupting their scripture.
[b] The fire of hell shall not touch us but for a certain number of days;] That is, says Jallalo’ddin, forty; being the number of days that their forefathers worshipped the golden calf; after which they gave out that their punishment should cease. It is a received opinion among the Jews at present, that no person, be he ever so wicked, or of whatever sect, shall remain in hell above eleven months, or at most a year; except Dathan and Abiram, and atheists, who will be tormented there to all eternity [1] .
[1] V. Bartoloccii Biblioth. Rabbinic. Tom. 2 p. 128, & T. 3. p. 421.
[c] Whoso doth evil, &.] By evil in this place the commentators generally understand polytheism or idolatry; which sin the Mohammedans believe, unless repented of in this life, is unpardonable and will be punished by eternal damnation; but all other sins they hold will at length be forgiven. This therefore is that irremissible impiety, in their opinion, which in the New Testament is called the sin against the holy Ghost.
[d] Ye slew one another, &c.] This passage was revealed on occasion of some quarrels which arose between the Jews of the tribes of Koreidha, and those of al Aws, al Nadhîr, and al Khazraj, and came to that height that they took arms and destroyed one another’s habitations, and turned one another out of their houses; but when any were taken captive, they redeemed them. When they were asked the reason of their acting in this manner, they answered, That they were commanded by their law to redeem the captives, but that they fought out of shame, lest their chiefs should be despised [2] .
[2] Jallalo’ddin.
[a] The holy spirit.] We must not imagine Mohammed here means the Holy Ghost in the Christian acceptation. The commentators says this spirit was the angel Gabriel, who sanctified Jesus and constantly attended on him [1] .
[1] Jallalo’ddin.
[b] Although they had before prayed, &c.] The Jews in expectation of the coming of Mohammed (according to the tradition of his followers) used this prayer, O God, help us against the unbelievers by the prophet who is to be sent in the last times [2] .
[2] Idem.
[c] The Korân.
[d] The Pentateuch.
[e] See before p. 8.
[f] They were made to drink down the calf, &c.] Moses took the calf which they had made, and burnt it in the fire, and ground it to powder, and strewed it upon the water (of the brook that descended from the mount), and made the children of Israel drink of it [3] .
[3] Exod. xxxii. 20. Deut. ix. 21.
[g] A grievous thing; &c.] Mohammed here infers from their forefathers’ disobedience in worshipping the calf, at the same time that they pretended to believe in the law of Moses, that the faith of the Jews in his time was as vain and hypocritical, since they rejected him, who was foretold therein, as an impostor [4] .
[4] Jallalo’ddin. Yahya, al Beidawi.
[h] Which their hands have sent before them,] That is, by reason of the wicked forgeries which they have been guilty of in respect to the scriptures. An expression much like that of St. Paul, where he says, that some men’s sins are open beforehand, going before to judgment [5] .
[5] 1 Tim. v. 24.
[a]
Whoever is an enemy to Gabriel, &c.] The commentators say that the Jews asked what angel it was that
brought the divine revelations to Mohammed; and being told that it was
Gabriel, they replied that he was their enemy, and the messenger of wrath and
punishment; but if it had been Michael, they would ave believed on him, because
that angel was their friend, and the messenger
of peace and plenty. And on this occasion, they say, this passage was
revealed
[1]
.
That Michael was really the protector or guardian angel of the Jews, we
know from scripture
[2]
;
and it seems that Gabriel was, as the Persians call him,
the angel of revelations, being frequently sent on messages of that kind
[3]
;
for which reason it is probable Mohammed pretended he was
the angel from whom he
received the Korân.
[1] Jallalo’ddin. al Zamakh. Yahya.
[2] Dan. xii. I.
[3] Ibid. ch. viii. 16, and ix. 21; Luke i. 19, 26. See Hyde de rel. vet. Persar. p. 263.
[b] Evident signs, ] i.e. the revelations of this book.
[c] They followed the device which the devils devised against Solomon, &c.] The devils having, by God’s permission, tempted Solomon without success, they made use of a trick to blast his character. For they wrote several books of magic, and hid them under that prince’s throne, and after his death, told the chief men that if they wanted to know by what means Solomon had obtained his absolute power over men, genii, and the winds, they should dig under his throne; which having done, they found the aforesaid books, which contained impious superstitions. The better sort refused to learn the evil arts therein delivered, but the common people did; and the priests published this scandalous story of Solomon, which obtained credit among the Jews, till God, say the Mohammedans, cleared that king by the mouth of their prophet, declaring that Solomon was no idolater [4] .
[4] Yahya. Jallalo’ddin.
[d]
The devils taught sorcery, and that which was sent down to Harût
and Marût, &c.] Some say only that these were two magicians, or angels sent by God to
teach men magic, and to tempt them
[5]
.
But others tell a longer fable; that the
angels expressing their surprise at the wickedness of the sons of Adam, after
prophets had been sent to them with divine commissions, God bid them choose
two out of their own number to be sent down to be judges on earth. Whereupon
they pitched upon Harût and Marût, who executed their office with integrity
for some time, till Zohara, or the planet Venus, descended and appeared before
them in the shape of a beautiful woman, bringing a complaint against her
husband (tho’ others say she was a real woman). As soon as they saw her,
they fell in love with her, and endeavoured to prevail on her to satisfy their
desires; but she flew up again to heaven, whither the two angels also
returned, but were not admitted. However, on the intercession of a certain
pious man, they were allowed to choose whether they would be punished in this
life, or in the other; whereupon they chose the former, and now suffer
punishment accordingly in Babel, where they are to remain till the day of
judgment. They add that if a man has a fancy to learn magic, he may go to
them, and hear their voice, but cannot see them
[1]
.
This story Mohammed took directly from the Persian Magi, who mention two
rebellious angels of the same names, now hung up by the feet, with their heads
downwards, in the territory of Babel
[2]
.
And the Jews have something like this,
of the angel Shamhozai, who, having debauched himself with women, repented,
and by way of penance hung himself up between heaven and earth
[3]
.
[5] Jallalo’ddin.
[1] Yahya, &c.
[2] V. Hyde, ubi sup. cap. 12.
[a] >Say not to our apostle, Raïna; but Ondhorna.] Those two Arabic words have both the same signification, viz., Look on us; and are a kind of salutation. Mohammed had a great aversion to the first, because the Jews frequently used it in derision, it being a word of reproach in their tongue [4] . They alluded, it seems, to the Hebrew verb [Hebrew Text] ruá, which signifies to be bad or mischievous.
[4] Jallalo’ddin.
[b] What was formerly required of Moses.] Namely, to see God manifestly [5] .
[5] See before p. 7.
[c] None shall enter paradise, except they who are Jews or Christians.] This passage was revealed on occasion of a dispute which Mohammed had with the Jews of Medina, and the Christians of Najrân, each of them asserting that those of their religion only should be saved [6] .
[6] Jallalo’ddin.
[d] Resigneth himself, &c.] Literally, resigneth his face, &c.
[e] And doth that which is right, &c.] That is, asserteth the unity of God [7] .
[7] Idem.
[a] The Jews say, The Christians are grounded on nothing, &c.] The Jews and Christians are here accused of denying the truth of each other’s religion, notwithstanding they read the scriptures. Whereas the Pentateuch bears testimony to Jesus, and the Gospel bears testimony to Moses [1] .
[1] Idem.
[b] Who prohibiteth the temples of God, &c.] Or hindereth men from paying their adorations to God in those sacred places. This passage, says Jallalo’ddin, was revealed on news being brought that the Romans had spoiled the temple of Jerusalem; or else when the idolatrous Arabs obstructed Mohammed’s visiting the temple of Mecca, in the expedition of al Hodeibiya, which happened in the 6th year of the Hejra [2] .
[2] V. Abul’feda vit. Moham. p. 84, &c.
[c] They say God hath begotten children.] This is spoken not only of the Christians and of the Jews (for they are accused of holding Ozair, or Ezra, to be the Son of God), but also the pagan Arabs, who imagined the angels to be the daughters of God.
[d] When the Lord tried Abraham, &c.] God tried Abraham chiefly by commanding him to leave his native country, and to offer his son. But the commentators suppose the trial here meant related only to some particular ceremonies, such as circumcision, pilgrimage to the Caaba, several rites of purification, and the like [3] .
[3] Jallalo’ddin.
[a] A model of religion.] I have rather expressed the meaning, than truly translated the Arabic word Imâm, which answers to the Latin Antistes. This title the Mohammedans give to their priests, who begin the prayers in their Mosques, and whom all the congregation follow.
[b] The holy house, &c.] That is, the Caaba, which is usually called, by way of eminence, the House. Of the sanctity of this building, and other particulars relating to it, see the Preliminary Discourse, §. IV.
[c] The station of Abraham, &c.] A place so called within the inner enclosure of the Caaba, where they pretend to shew the print of his foot in a stone [1] .
[1] See the Prelim. Disc., §. IV.
[d] Resigned.] The Arabic word is Moslemûna, in the singular Moslem, which the Mohammedans take as a title peculiar to themselves. The Europeans generally write and pronounce it Musulman.
[e] What they have gained,] Or deserved. The Mohammedan notion, as to the imputation of moral actions to man, which they call gain, or acquisition, is sufficiently explained in the Preliminary Discourse.
[a] The baptism of God.] By baptism is to be understood the religion which God instituted in the beginning; because the signs of it appear in the person who professes it, as the signs of water appear in the clothes of him that is baptized [1] .
[1] Jallalo’ddin.
[b] Will ye dispute with us concerning God?] These words were revealed because the Jews insisted that they first received the scriptures, that their Keblah was more ancient, and that no prophets could arise among the Arabs; and therefore if Mohammed was a prophet, he must have been of their nation [2] .
[2] Idem.
[c] Who hideth the testimony, &c.] The Jews are again accused of corrupting and suppressing the prophecies in the Pentateuch relating to Mohammed.
[d] What hath turned them from their Keblah, &c.] At first, Mohammed and his followers observed no particular rite in turning their faces towards any certain place, or quarter of the world, when they prayed; it being declared to be perfectly indifferent [3] . Afterwards, when the prophet fled to Medina, he directed them to turn towards the temple of Jerusalem (probably to ingratiate himself with the Jews), which continued to be their Keblah for six or seven months; but either finding the Jews too intractable, or despairing otherwise to gain the pagan Arabs, who could not forget their respect to the temple of Mecca, he ordered that prayers for the future should be towards the last. This change was made in the second year of the Hejra [4] , and occasioned many to fall from him, taking offence at his inconstancy [5] .
[3] See before p. 15.
[4] V. Abulf, vit. Moham. p. 54.
[5] Jallalo’ddin.
[e] An intermediate nation, &c.] This seems to be the sense of the words; tho’ the commentators [6] will have the meaning to be that the Arabians are here declared to be a most just and good nation.
[6] Idem. Yahya, &c.
[f] Who turneth back on the heels;] i.e. Returneth to Judaism.
[a] God will not render your faith of none effect;] Or will not suffer it to go without its reward, while ye prayed towards Jerusalem.
[b] An apostle from among you;] That is, of your own nation.
[c] Who are slain in fight for the religion of God.] The original words are literally, who are slain in the way of God; by which expression, frequently occurring in the Korân, is always meant war undertaken against unbelievers for the propagation of the Mohammedan faith.
[d] They are living.] The souls of martyrs (for such they esteem those who die in battle against infidels), says Jallalo’ddin, are in the crops of green birds, which have liberty to fly wherever they please in paradise, and feed on the fruits thereof.
[e] We are God’s and unto him shall we surely return.] An expression frequently in the mouths of the Mohammedans, when under any great affliction, or in any imminent danger.
[a] Whoever goeth on pilgrimage to the Mecca, it shall be no crime in him, if he compass them both.] Safâ and Merwâ are two mountains near Mecca, whereon were anciently two idols, to which the pagan Arabs used to pay a superstitious veneration [1] . Jallalo’ddin says this passage was revealed because the followers of Mohammed made a scruple of going round these mountains, as the idolaters did. But the true reason of his allowing this relic of ancient superstition seems to be the difficulty he found in preventing it. Abul Kâsem Hebato’llah thinks these last words are abrogated by those other, Who will reject the religion of Abraham, except he who hath infatuated his souls [2] ? So that he will have the meaning to be quite contrary to the letter, as if it had been, it shall be no crime in him if he do not compass them. However, the expositors are all against him [3] , and the ceremony of running between these two hills is still observed at the pilgrimage [4] .
[1] See the Prelim. Disc. p. 20.
[2] See before p. 16.
[3] V. Marracc. in Alc. p. 69, &c.
[4] See the Prelim. Disc. §. IV.
[b] They who curse shall curse them.] That is, the angels, the believers, and all things in general [5] . But Yahya interprets it of the curses which will be given to the wicked, when they cry out because of the punishment of the sepulchre [6] , by all who hear them, that is, by all creatures except men and genii.
[5] Jallalo’ddin.
[6] See the Prelim. Disc. §. IV.
[c] Regarded.] Or, as Jallalo’ddin expounds it, God will not wait for their repentance.
[d] Compelled.] The original word signifies properly that are pressed or compelled to do personal service without hire; which kind of service is often exacted by the eastern princes of their subjects, and is called by the Greek and Latin writers, Angaria. The scripture often mentions this sort of compulsion by force [7] .
[7] Matt. v. 41; xxvii. 32, &c.
[e] Oh that they who act unjustly did perceive, &c.] Or it may be translated, Although the ungodly will perceive, &c. But some copies instead of yara, in the third person, read tara, in the second; and then it must be rendered, Oh if thou didst see when the ungodly behold their punishment, &c.
[f] When those who have been followed shall separate themselves from their followers, &c.] That is, when the broachers or heads of new sects shall at the last day forsake or wash their hands of their disciples, as if they were not accomplices in their superstitions.
[a] For this reason, whenever the Mohammedans kill any animal for food, they always say, Bismi ’llah, or In the name of God; which, if it be neglected, they think it not lawful to eat of it.
[b] A woman for a woman.] This is not to be strictly taken; for according to the Sonna, a man also is to be put to death for the murder of a woman. Regard is also to be had to difference in religion, so that a Mohammedan, tho’ a slave, is not to be put to death for an infidel, tho’ a freeman [1] . But the civil magistrates do not think themselves always obliged to conform to this last determination of the Sonna.
[1] Jallalo’ddin.
[a] This is the common practice in Mohammedan countries, particularly in Persia [1] , where the relations of the deceased may take their choice, either to have the murderer put into their hands to be put to death, or else to accept of a pecuniary satisfaction.
[1] V. Chardin, Voyage de Perse, T. ii. p. 299, &c.
[b] That he bequeath a legacy to his parents and kindred, according to what shall be reasonable, &c.] That is, the legacy was not to exceed a third part of the testator’s substance, nor to be given where there was no necessity. But this injunction is abrogated by the law concerning inheritances.
[c]
Those who can keep it, and do not, &c.]
The expositors differ much about the meaning of this passage,
thinking it very improbable that people should be left entirely at liberty
either to fast or not, on compounding for it in this manner. Jallalo’ddin,
therefore, supposes the negative particle not to be understood, and that this
is allowed only to those who are not able to fast, by reason of age or
dangerous sickness; but afterwards he says, that i the beginning of Mohammedism it was free for them
to choose whether they would fast or maintain a poor man, which
liberty was soon after taken away, and this passage abrogated by the
following, Therefore let him who shall be present in this month, fast the same
month. Yet this abrogation, he says, does not extend to women with child or
that give suck, lest the infant suffer.
Al Zamakhshari, having first given an explanation of Ebn Abbâs, who, by
a different interpretation of the Arabic word Yotikûnaho, which signifies can
or are able to fast, renders it, Those who find great difficulty therein, &c.,
adds an exposition of his own, by supposing something to be understood,
according to which the sense will be, Those who can fast and yet have a legal
excuse to break it, must redeem it, &c.
[d] By maintaining of a poor man.] According to the usual quantity which a man eats in a day and the custom of the country [2] .
[2] Jallalo’ddin.
[e] See the Prelim. Disc. §. ii.
[f] Who shall be present] i.e. at home, and not in a strange country, where the fact cannot be performed, or on a journey.
[a] It is lawful for you on fast to go in unto your wives by night.] In the beginning of Mohammedism, during the fast, they neither lay with their wives, nor ate nor drank after supper. But both are permitted by this passage [1] .
[1] Jallalo’ddin.
[b] They are a garment unto you, &c.] A metaphorical expression, to signify the mutual comfort a man and his wife find in each other.
[c] Some of the Arabs had a superstitious custom after they had been at Mecca (in pilgrimage, as it seems), on their return home, not to enter their house by the old door, but to make a hole through the back part for a passage, which practice is here reprehended.
[d] As to these sacred months, wherein it was unlawful for the ancient Arabs to attack one another, see the Prelim. Disc. §. VII.
[e] And throw not your selves away, &c.] i.e. Be not accessory to your own destruction, by neglecting your contributions towards the wars against infidels, and thereby suffering them to gather strength.
[a] Shave not your heads, &c.] For this was a sign they had completed their vow, and performed all the ceremonies of the pilgrimage [1] .
[1] Jallalo’ddin.
[b] Shall redeem the shaving his head by fasting, &c.] That is, either by fasting three days, or feeding six poor people, or sacrificing a sheep.
[c] He who tarrieth.] This passage is somewhat obscure. Yahya interprets it of him who marries a wife during the visitation, and performs the pilgrimage the year following. But Jallalo’ddin expounds it of him who stays within the sacred enclosures, in order to complete the ceremonies which (as it should seem) he had not been able to do within the prescribed time.
[d] The known months,] i.e. Shawâl, Dhu’lkaada, and Dhu’lhajja. See the Preliminary Discourse, §. IV.
[e] When ye go in procession.] The original word signifies to rush forward impetuously; as the pilgrims do when they proceed from Arafât to Mozdalifa.
[f] Arafât,] A mountain near Mecca, so called because Adam there met and knew his wife, after a long separation [2] . Yet others say that Gabriel, after he had instructed Abraham in all the sacred ceremonies, coming to Arafât, there asked him if he knew the ceremonies which had been shown him; to which Abraham answering in the affirmative, the mountain had thence its name [3] .
[2] See before p. 5. not. g.
[3] Al Hasan
[g] The holy monument;] In Arabic, al Masher al harâm. It is a mountain in the farther part of Mozdalifa, where it is said Mohammed stood praying and praising God, till his face became extremely shining [4] . Bobovious calls it Farkh [5] , but the true name seems to be Kazah; the variation being occasioned only by the different pointing of the Arabic letters.
[4] Jallalo’ddin.
[5] Bobov. de peregr. Meccana, p. 15.
[h] God is swift in taking an account.] For he will judge all creatures, says Jallalo’ddin, in the space of half a day.
[a] The appointed number of days,] i.e. Three days after slaying the sacrifices.
[b] There is a man who causeth thee to marvel, &c.] This person was al Akhnas Ebn Shoraik, a fair-spoken dissembler, who swore that he believed in Mohammed, and pretended to be one of his friends, and to contemn this world. But God here reveals to the prophet his hypocrisy and wickedness [1] .
[1] Jallalo’ddin.
[c] He hasteth to act corruptly, and to destroy that which is sown, &c.] Setting fire to his neighbour’s corn, and killing his asses by night [2] .
[2] Idem.
[d] There is a man who selleth his soul, &c.] The person here meant was one Soheib, who being persecuted by the idolaters of Mecca, forsook all he had, and fled to Medina [3] .
[3] Idem.
[a] Wine.] Under the name of wine all sorts of strong and inebriating liquors are comprehended [1] .
[1] See the Prelim. Disc. §. V.
[b] Lots.] The original word, al Meiser, properly signifies a particular game performed with arrows, and much in use with the pagan Arabs. But by lots we are here to understand all games whatsoever, which are subject to chance or hazard, as dice, cards, &c [2] .
[2] See ibid.
[c] In both there is great sin, and also some things of use.] From these words some suppose that only drinking to excess and too frequent gaming are prohibited [3] . And the moderate use of wine they also think is allowed by these words of the 16th chapter, And of the fruits of palm-trees and grapes ye obtain inebriating drink, and also good nourishment. But the more received opinion is, that both drinking wine or other strong liquors in any quantity, and playing at any game of chance, are absolutely forbidden [4] .
[3] V. Jallalo’ddin & al Zamakhshari.
[4] See the Prelim. Disc. ubi sup.
[d] God will surely distress you.] viz. By his curse, which shall certainly bring to nothing what ye shall wrong the orphans of.
[a] As God hath commanded you;] But not while they have their courses, nor by using preposterous venery [1] .
[1] Ebn Abbas, Jallalo’ddin.
[b] In what manner soever ye will;] That is in any posture; either standing, sitting, lying, forwards, or backwards. And this passage, it is said, was revealed to answer the Jews, who pretended that if a man lay with his wife backwards, he would get a more witty child [2] . It has been imagined that these words allow that preposterous lust, which the commentators say is forbidden by the preceding; but I question whether this can be proved.
[2] Jallalo’ddin, Yahya, AL Zamakhshari. Vid. Lucret. de rer. nat. l. iv, v. 1258, &c.
[c] Do first some act that may be profit unto your souls;] i.e. Perform some act of devotion or charity.
[d] Make not God the object of your oaths;] So as to swear frequently by him. The word translated object, properly signifies a butt to shoot at with arrows [3] .
[3] Jallalo’ddin
[e] That ye will deal justly, &c.] Some commentators [4] expound this negatively, That ye will not deal justly, nor be devout, &c. For such wicked oaths, they say, were customary among the idolatrous inhabitants of Mecca; which gave occasion to the following saying of Mohammed: When your swear to do a thing, and afterwards find it better to do otherwise, do that which is better, and make void your oath.
[4] Idem. Yahya.
[f] An inconsiderate word;] When a man swears inadvertently, and without design.
[g] They who vow to abstain from their wives, are allowed to wait four months;] That is, they may take so much time to consider; and shall not, by a rash oath, be obliged actually to divorce them.
[h] If they go back from their vows, &c.] i.e. If they be reconciled to their wives within four months, or after, they may retain them, and God will dispense with their oath.
[i] This is to be understood of those only with whom the marriage has been consummated; for as to the others there is no time limited. Those who are not quite past childbearing (which a woman is reckoned to be after her courses cease, and she is fifty-five lunar years, or about fifty-three solar years old), and those who are too young to have children, are allowed three months only; but they who are with child must wait till they be delivered [5] .
[5] Jallalo’ddin.
[k] They shall not conceal what God hath created in their wombs;] That is, they shall tell the real truth, whether they have their courses, or be with child, or not; and shall not, by deceiving their husband, obtain a separation from him before the term be accomplished: lest the first husband’s child should, by that means, go to the second; or the wife, in case of the first husband’s death, should set up her child as his heir, or demand her maintenance during the time she went with such child, and the expenses of her lying-in, under pretence that she waited not her full prescribed time [6] .
[6] Yahya
[a] Unless both fear that they cannot observe the ordinances of God.] For if there be a settled aversion on either side, their continuing together may have very ill, and perhaps fatal consequences.
[b] It shall be no crime if she redeem herself;] i.e. If she prevail on her husband to dismiss her, by releasing part of her dowry.
[c] And retain them not by violence, so that ye transgress;] viz. By obliging them to purchase their liberty with part of their dowry.
[d] The wives of such as die, must wait four months and ten days;] That is to say, before they marry again; and this, not only for decency sake, but that it may be known whether they be with child by the deceased or not.
[e] For that which they shall do with themselves;] That is, if they leave off their mourning weeds, and look out for new husbands.
[a] Unless they, or be in whose hand the knot of marriage is, release it, &c.] i.e. Unless the wife agree to take less than half her dowry, or unless the husband be so generous as to give her more than half, or the whole, which is here approved of as most commendable.
[b] The middle prayer.] Yahya interprets this from a tradition of Mohammed, who, being asked which was the middle prayer, answered, The evening prayer, which was instituted by the prophet Solomon. But Jallalo’ddin allows a greater latitude, and supposes it may be the afternoon prayer, the morning prayer, the noon prayer, or any other.
[c]
Hast thou not considered those, who left their habitations for fear of death, &c.]
These were some of the children of Israel, who abandoned their
dwellings because of a pestilence, or, as others say, to avoid serving in a
religious war; but, as they fled, God struck them all dead in a certain
valley. About eight days or more after, when their bodies were corrupted, the
prophet Ezekiel, the son of Buzi, happening to pass that way, at the sight of
their bones wept; whereupon God said to him, Call to them, O Ezekiel, and I
will restore them to life. And accordingly on the prophet’s call they all
arose, and lived several years after; but they retained the colour and stench
of dead corpses as long as they lived, and the clothes they wore changed as
black as pitch, which qualities they transmitted to their posterity
[1]
.
As to
the number of these Israelites the commentators are not agreed; they who
reckon least say they were 3000, and they who reckon most, 70,000. This
story seems to have been taken from Ezekiel’s vision of the resurrection of
dry bones
[1]
.
Some of the Mohammedan writers will have Ezekiel to have been one of the
judges of Israel, and to have succeeded Othoniel the son of Caleb. They also
call this prophet Ebn al ajûz, or the son of the old woman; because they say
his mother obtained him by her prayers in her old age
[2]
.
[1] Jallalo’ddin, Yahya, Abulfeda, &c.
[1] Ezek. xxxvii. 1-10
[2] Al Thalabi, Abu Ishak, &c.
[a] Who will lend unto God> on good usury?] viz. By contributing towards the establishment of his true religion.
[b] Talût.] So the Mohammedans name Saul.
[c]
The ark shall come unto you, &c.] This ark, says Jallalo’ddin, contained the images of the prophets,
and was sent down from heaven to Adam, and at length came to the Israelites,
who put great confidence therein, and continually carried it in the front of
their army, till it was taken by the Amalekites. But on this occasion the
angels brought it back, in the sight of all the people, and placed it at the
feet of Talût; who was thereupon unanimously acknowledged for their king.
This relation seems to have arisen from some imperfect tradition of the
taking and sending back the ark by the Philistines
[3]
.
[3] I Sam. iv. v. and vi.
[d] Therein shall be tranquility from your Lord;] That is, because of the great confidence the Israelites placed in it, having won several battles by its miraculous assistance. I imagine, however, that the Arabic word Sakînat, which signifies tranquillity or security of mind, and is so understood by the commentators, may not improbably mean the divine presence or glory, which used to appear on the ark, and which the Jews express by the same word Shechinah.
[e] The relicks, &c.] These were the shoes and rod of Moses, the mitre of Aaron, a pot of Manna, and the broken pieces of the two tables of the law [4] .
[4] Jallalo’ddin.
[a] And they drank thereof except a few, &c.] The number of those who drank out of their hands was about 313 [1] . It seems that Mohammed has here confounded Saul with Gideon, who by the divine direction took with him against the Midianites such of his army only as lapped water out of their hands, which were 300 men [2] .
[1] Idem, Yahya.
[2] Judges vii.
[b] Jâlût] Or Goliath.
[c] His will;] Or what he pleased to teach him. Yahya most rationally understands hereby the divine revelations which David received from God; but Jallalo’ddin the art of making coats of mail (which the Mohammedans believe was that prophet’s peculiar trade), and the knowledge of the language of birds.
[d] See before p. 12. Note a.
[e] God! there is no God but he, &c.] The following seven lines contain a magnificent description of the divine majesty and providence; but it must not be supposed the translation comes up to the dignity of the original. This passage is justly admired by the Mohammedans, who recite it in their prayers; and some of them wear it about them, engraved on an agate or other precious stone [3] .
[3] V. Bobov. de prec. Moham. p. 5. & Reland. Dissert. de gemmis Arab p. 235, 239.
[f] His throne is extended over heaven and earth, &c.] This throne, in Arabic called Corsi, is by the Mohammedans supposed to be God’s tribunal, or seat of justice; being placed under that other called al Arsh, which they say is his imperial throne. The Corsi allegorically signifies the divine providence, which sustains and governs the heaven and the earth, and is infinitely above human comprehension [4] .
[4] V. D’Herbelot. Bibl. Orient. Art. Corsi.
[a] Let there be no violence in religion.] This passage was particularly directed to some of Mohammed’s first proselytes, who, having sons that had been brought up in idolatry or Judaism, would oblige them to embrace Mohammedism by force [1] .
[1] Jallalo’ddin.
[b] Tagût.] This word properly signifies an idol, or whatever is worshipped besides God; particularly the two idols of the Meccans, Allât and al Uzza; and also the devil, or any seducer.
[c] Him who disputed with Abraham, &c.] This was Nimrod; who, as the commentators say, to prove his power of life and death by ocular demonstration, caused two men to be brought before him at the same time, one of whom he slew, and saved the other alive. As to this tyrant’s persecution of Abraham, see chap. 21, and the notes thereon.
[d]
Hast thou not considered him who passed by a city
which had been destroyed, &c.;] The person here meant was Ozair or Ezra, who riding on an ass by the
ruins of Jerusalem, after it had been destroyed by the Chaldeans, doubted in
his mind by what means God could raise the city and its inhabitants again;
whereupon God caused him to die, and he remained in that condition 100 years;
at the end of which God restored him to life, and he found a basket of figs
and a cruse of wine he had with him not in the least spoiled or corrupted; but
his ass was dead, the bones only remaining, and these, while the prophet
looked on, were raised and clothed with flesh, becoming an ass again, which
being inspired with life, began immediately to bray
[2]
.
This apocryphal story may perhaps have taken its rise from Nehemiah’s
viewing of the ruins of Jerusalem
[3]
.
[2] Jallalo’ddin, Yahya, &c. See D’Herbel. Bibl. Orient. Art. Ozair.
[3] Nehem. ii. 12. &c.
[e] When Abraham said, Lord, shew me how thou wilt raise the dead.] The occasion of this request of Abraham is said to have been on a doubt proposed to him by the devil, in human form, how it was possible for the several parts of the corpse of a man which lay on the sea-shore, and had been partly devoured by the wild beasts, the birds, and the fish, to be brought together at the resurrection [4] .
[4] See D’Herbelot, p. 13.
[a]
Take therefore four birds and divide
them.] These birds, according to the commentators, were an eagle (a dove,
say others), a peacock, a raven and a cock, which Abraham cut to pieces, and
mingled their flesh and feathers together, or, as some tell us, pounded all in
a mortar, and dividing the mass into four parts, laid them on so many
mountains, but kept the heads, which he had preserved whole, in his hand.
Then he called them each by their name, and immediately one part flew to the
other, till they all recovered their first shape, and then came to be joined
to their respective heads
[1]
.
This seems to be taken from Abraham’s sacrifice of birds mentioned by
Moses
[2]
, with some additional circumstances.
[1] Jallalo’ddin. See D’Herbelot. ubi supra.
[2] Gen. xv.
[b] And follow not alms by reproaches or mischief, &c.] i.e. Either by reproaching the person whom they have relieved with what they have done for him, or by exposing his poverty to his prejudice [3] .
[3] Jallalo’ddin.
[c] Doth any of you desire to have a garden, &c.] This garden is an emblem of alms given out of hypocrisy, or attended with reproaches, which perish, and will be of no service hereafter to the giver [4] .
[4] Idem.
[d] By connivence.] That is, on having some amends made by the seller of such goods, either by abatement of the price, or giving something else to the buyer to make up the value.
[a] Out of desire of seeing the face of God;] i.e. For the sake of a reward hereafter, and not for any worldly consideration [1] .
[1] Idem.
[b] As he ariseth whom Satan hath infected, &c.] viz. Like demoniacs or possessed persons, that is, in great horror and distraction of mind and convulsive agitation of body.
[c] Remit that which remaineth of usury,] Or the interest due before usury was prohibited. For this some of Mohammed’s followers exacted of their debtors, supposing they lawfully might [2] .
[2] Idem.
[a] His agent.] Whoever manages his affairs, whether his father, heir, guardian, or interpreter [1] .
[1] Jallalo’ddin.
[b] We make no distinction at all between his apostles.] But this, say the Mohammedans, the Jews do, who receive Moses but reject Jesus; and the Christians, who receive both those prophets, but reject Mohammed [2] .
[2] Idem.
[c] Lay not on us a burthen, as thou didst lay on those who have been before us;] That is, on the Jews, who, as the commentators tell us, were ordered to kill a man by way of atonement, to give one-fourth of their substance in alms, and to cut off an unclean ulcerous part [3] , and were forbidden to eat fat, or animals that divided the hoof, and were obliged to observe the sabbath, and other particulars wherein the Mohammedans are at liberty [4] .
[3] Idem.
[4] Yahya.