JEWISH SOURCES OF THE KORAN
At
the period when Mohammed was using the utmost endeavor
to turn his people from idolatry to the Faith of
Abraham, the Arabs had no religious writings
acknowledged in common by them all, so that it was a
matter of extreme difficulty to make them see the evils
of their native faiths. There were three religions in
the Peninsula - the Sabaean, Jewish, and Christian -
each of which, as we hope to show, helped to nurse
Islam, which at the first lay like an infant in its
cradle The SABAEANS have disappeared. No trace of
them anywhere remains, and even of their history but
little is known. We are told by Eastern authorities
1. that they were the first of all peoples
who inhabited Syria; that they derived their faith from
Seth and Idris; and that they possessed a book called
Pages of Seth, In which were inculcated
righteousness, truth, bravery, care of the poor, and
avoidance of evil. They had seven times for prayer,
five of which were at the same hour as chosen by the
Prophet. They prayed also for the dead, but without
prostration; fasted thirty days from night to
sunrise, and also if any new moon rose badly, for
the remaining day of the month; observed Fed from the
setting of their five stars; and venerated the Kaaba.
Hence we see that the Sabaeans kept many observances
still in force among the Moslems.
We
turn to the JEWS. Of Course it is known to all how
numerous and powerful the race was in Arabia at the time
of Mohammed, and especially before the Hijra. Amongst
their chief tribes were the Beni Coreitza, Cainucaa, and
Nadhir, having their three villages in the vicinity of
Medina.
When
it became manifest that the Jews would in no wise
recognize the prophetic office of Mohammed, he fought
several severe battles with them and, not without
difficulty, either took them prisoners and slew them
with the sword, or at last expelled them from the land.
Now, although these Jews were an ignorant people, yet
they possessed and carefully preserved the Torah, the
Psalms, etc., and were called (as also the Christians)
The People of the Book. Though the nation at large knew
little or nothing of Hebrew, yet (like the Jews we see
in Persia at the present day) they were familiar with
the stories of the Talmud and the foolish tales
which had come down from their ancestors, and which,
being ignorant of their own Sacred books, they regarded
as holy and divine.
The
ignorant Arabs of the day looked upon their neighbors
the Jews with honor and respect as being of the seed of
Abraham, and possessed of the Word of God. Hence when
the Prophet turned aside from idols as hateful to the
Almighty, and sought to bring his people back to the
faith of Abraham, he betook himself with the utmost care
to learn in what the teaching, customs, and obligations
of that Faith consisted. Comparing these with the Koran
and Tradition, we find the closest similarity between
the two. Thus the Koran throughout bears witness to the
faith of Abraham, to the truth of the Jewish religion,
and the heavenly origin of their divine books. The
following passages will be found to that effect:-
Dispute not with the People of the Book, but in the
mildest way, excepting such as behave injuriously; and
say, We believe in that which has been revealed unto us,
and in that which has been revealed unto you; our God
and your God is One, and to Him we are resigned. And
again:- Say, We believe in God, and in that which has
been sent down unto us, and and in that which was sent
down unto Abraham and Ishmael, and Isaac and Jacob, and
the Tribes; and in that which was delivered unto Moses
and Jesus, and in that which was delivered to the
Prophets from the Lord. We make no distinction between
any of them; and to Him we are resigned. At this
period, also, Mohammed made the Holy House (Jerusalem)
the Qibla of his followers, being then, (as it has since
remained) the Qibla of the Jews.
To
this it might be objected that Mohammed, as the
"illiterate prophet," 2. must have
been unable to read, and how then could he have gained
all this knowledge from Jewish literature? But even
admitting it to have been so, it must still have been
easy enough for him to have learned all about their
beliefs and customs and tales from his companions, such
as Abdullah, Waraca, or even himself from his Jewish
friends. For these people, though they had but an
imperfect knowledge of the Old Testament Scriptures, yet
well knew the foolish tales current amongst the Jewish
nation. And now, if we compare the Koran with the tales
in the Talmud and other books still current among the
Jews, it becomes evident that although the Koran speaks
of Abraham and many others of whom we read in the Torah,
still all the wild stories it tells us are taken from
Jewish traditional Sources. And we shall now give a few
specimens to prove that it is so.
1.
What follows is from Abu Feda, who quotes from
Abu Isa alMaghrabi .
2.
Surah vii. 156. The word used for illiterate is
Ommy. R. Geiger's view is that this word has an
altogether different meaning -- viz. that
Mohammed held he was of the Ommat or Arab
people, and not an Ajemy or non-Arab, as a Jew
would be held to be. But seeing that the word
has been universally held to mean unlearned (and
unable to read), I think we must accept that
interpretation. It does not, however, much
matter in the present argument. |
1.
Cain and Abel.
-
In
Surah v. 30-35 we have the following
passage:-
And
tell them the story truly of the two sons of Adam. When
they offered up their sacrifice, and it was accepted
from one of them, and not accepted from the other, Cain
said, "I will kill thee." Abel answered, "God accepteth
(offerings) of the pious alone. If thou stretchest forth
thine hand against me to kill me, I will not stretch
forth my hand to kill thee; for I fear God, the Lord of
all worlds. I desire that thou shouldest bear my sin and
thine own sin, and become a dweller in the Fire, for
that is the punishment of the oppressor." But the soul
of Cain inclined him to slay his brother, and he slew
him; then he became one of the destroyed. And God sent a
raven which scratched the earth to shew him how he
should hide his brother's body. He said, "Woe is me! I
am not able to belike the raven"; and he became one of
those that repent (v. 35). For this cause we wrote unto
the children of Israel that he who slayeth a soul, --
without having slain a soul or committed wickedness in
the earth, - shall be as if he had slain all mankind;
and whosoever saveth a soul alive, shall be as if he had
saved all mankind.
Now
this conversation and affair of Cain and Abel, as given
above in the Koran, has been told us in a variety of
ways by the Jews. Thus when Cain, according to them,
said there was no punishment for sin and no reward for
virtue, Abel, holding just exactly the reverse, was
killed by Cain with a stone. So also in the book Pirke
Rabbi Eleazer, we find the Source of
the
burying of Abel as described in the Coran, there being
no difference excepting that the raven indicates the
mode to Adam instead of to Cain, as follows:-Adam and
Eve, sitting by the corpse, wept not knowing what to do,
for they had as yet no knowledge of burial. A raven
coming up, took the dead body of its fellow, and having
scratched up the earth, buried it thus before their
eyes. Adam said, Let us follow the example of the raven,
and so taking up Abel's body buried it at once.
If
the Reader will look at the last verse (35) in
the quotation above from Surah v. of the Koran,
he will see that it has no connection with the one
preceding. The relation is explained thus in the
Mishnah Sanhedrin, where in quoting from Genesis the
verse, - The voice of thy brother's blood crieth unto me
from the ground, 2- the Commentator writes as follows:-
"As regards Cain who killed his brother, the Lord
addressing him does not say, 'The voice of thy brother's
blood crieth out,' but 'the voice of his Bloods'; -
meaning not his blood alone, but that of his
descendants; and this to shew that since Adam was
created alone, so he that kills an Israelite is, by the
plural here used, counted as if he had killed the world
at large; and he who saves a single Israelite is counted
as if he had saved the whole world." Now, if we look
at the thirty-fifth verse of the text above quoted, it
will be found almost exactly the same as these last
words of this old Jewish commentary. But we see that
only part is given in the Koran, and the other part
omitted. And this omitted part is the connecting link
between the two passages in the Koran, without which
they are unintelligible.
2.
Abraham saved from Nimrod's fire.-
The
story is scattered over various passages of the Koran,
chiefly in those noted below. 3 Now
whoever will read these, as well as the Traditional
Records of the Moslems, 4 will at
once perceive that the tale as there told has been taken
from one of the ancient Jewish books called Midrash
Rabbhh. To bring this clearly to view, we must first
shew the history as given in the Koran and Moslem
writings, and then compare it with the Jewish tale in
the above book.
In a
work of Abdul Feda we have the
1. LTargum of Jonathan ben Uzziah; also the
Targum of Jerusalem. In Arabic Cain is called
Cabtl. 2 Gen. iv. 10, "Bloods" in the margin for
blood.3. Surah ii. 260, vi. 74-84, xxi. 52-72,
xix. 42-50, xxvi. 69-79,xxix.15, 16, xxxvii.
81-95, xliii. 25-27, Ix. 4, and other passages
4. Such as the Qissas al Anbia and ArPish al
Majalis.5 Ancient History from the Mukhtasar fi
Akhb~r ii Bashar. |
Moslem story as follows. 5. ‘Azar,
Abraham's father used to construct idols, and hand them
over to his son to sell Abraham would go about crying,
"Who will buy that which will hurt and not benefit
him?" Then when God Almighty commanded him to call
his people to the Divine unity, his father refused the
call, and so did his people. Thus the matter spread
abroad till it reached Nimrod, son of Cush, king over
the country who took Father Abraham, and cast him into a
fierce fire; but the fire grew cool and pleasant unto
Abraham, who came out of it after some days. And
thereupon his people believed in him.
Again, in the Araish al Majalis we read: Before this,
when Abraham one night came up out of his cave and saw
the stars before the moon arose, he said: This is my
Preserver. (Surah 6:76) And when the night
overshadowed him, he saw a star, and said, This is my
Lord; and when it set, he said, ! love not those that ·
set. And when he saw the moon rising, he said, This is
my Lord; but when it set, he said, Verily if my Lord
direct me not, I shall be of those that go astray. And
when he saw the sun rising, he said, This is my Lord;
this is the greatest. But when it set, he said, O my
people! Verily I am clear of that which ye associate
together with God. Verily I direct my face unto him who
hath created the heavens and the earth. I am orthodox,
and not one of the idolaters.
They
say that Abraham's father used to make idol images and
give them to Abraham to sell. So Abraham taking them
about would cry: "These will neither hurt nor help
him that buys," so that no one bought from him.
And when it was not sold, he took an image to the
stream, and striking its head, would say, Drink,
my poor one! in derision, - for his
people and the heathen around him to hear. So when his
people objected, he said, Ah! do ye dispute with
me concerning God, and verily God hath directed me….And
this Is our argument wherewith We furnished Abraham for
his people. We raise the dignity of whom we wish, for
thy Lord is wise and knowing. (Surah 6: 80-85)
And so in the end Abraham overcame his, People by
such arguments. Then he called his father Azar to the
true faith, and said: O my father, wherefore dost
thou worship that which , neither hears nor sees, nor
yet doth profit thee in any way and so on to the end
of the story. (Surah 19:40) But his rather
refused that to which Abraham called him; whereupon
Abraham cried aloud to his, people that he was free from
what they worshipped and thus made known his faith to
them. He said, what think ye? That which ye
worship, and your forefathers also, are mine enemies,
excepting only the lord of the worlds (Surah 26:75-77)
" They said, Whom then dost thou worship?
He answered, "The Lord of all worlds." "Dost thou
mean Nimrod?" "Nay, but he that created me and guideth
me," and so on. The thing then spread abroad among
the people, till it reached the ears of the tyrant
Nimrod, Who sent for him, and said: "O Abraham!
Dost thou hold him to be thy god that hath Sent thee;
dost thou call to his worship and speak of his power to
those that worship other than him? Who is he?"
Abraham replied. "My Lord, he that giveth life,
and giveth death." (surah 2:260) Nimrod answered
. "I give life, and cause to die." A.
"How dost thou make alive, and cause to die?" N.
"I take two men Who at my hands deserve death, one I
kiII, who thus dies; the other I forgive. who thus is
made alive." Whereupon Abraham answered, "l/erily
God bringeth the sun from the East, now do thou bring
him from the West."(Surah 2:260) Thereupon
Nimrod was confounded, and returned him no reply. The
people then went away to celebrate their Eed, and
Abraham, taking the opportunity, broke all the idols but
the biggest, and then the story proceeds as follows:
When they had prepared food, they set It before their
gods and said, "When the time comes we shall return, and
the gods having blessed the meat we shall eat thereof."
So when Abraham looked upon the gods, and what was set
before them, he said derisively. "Ah! ye are not
eating", and when no answer came, "What
aileth you, that ye do not speak?" and he
turned upon them and smote them with his right
hand.(Surah 37:90) And he kept striking tht:m
with a hatchet in his hand. until there remained none
but the biggest of thenl. and upon Its neck he hung the
axe.(Surah
21:59)
) He broke them all in pieces except the biggest,
that they might lay the blame on it Now when the
People returned from their Eed
1. Surah vi. 76, etc.; all is from the Koran so
far as in italics; and so also in the next two
pages.2. Cotada and Al Sidy are quoted here; and
it is added from Al Dzahhak, "Perhaps they may
giveevidence as to what we should do, and punish
him." |
to
the house of their gods, and saw it in such a Stafe,
they said, Who hath done this to our gods? Verily
he is a wicked one. They answered, We heard a young man
speaking of them They call him Abraham. He it
is, we think, who hath done it. When this reached the
tyrant Nimrod and his chief men, They said, Bring
him before the eyes of the people; perhaps they will
bear witness that he hath donethis thing. And
they were afraid to seize him without evidence.2
So they brought him and said: Hast
thou done this unto our gods, O Abraham? He
answered, Nay but that big one hath done it;
he was angry that ye worshipped along with him these
little idols, and he so much bigger than all; and he
brake the whole of them in pieces. Now ask them if they
can speak.1 When he had said this,
they turned their backs, and said (among
themselves), "Verily it is ye that are the
transgressors.. We have never seen him but telling us
that we transgress, having those little idols and this
great one." So they broke the heads of them all,
and were amazed that they neither spake nor made any
opposition. Then they said (to Abraham), Certainly
thou knowest that they speak not. Thus when the
affair with Abraham was ended, he said to them:
Ah! do ye indeed worship, besides God, that which cannot
profit you at all, nor can it injure you. Fie on you,
and on that which ye worship besides God! Ah, do ye not
understand?
When
thus overthrown and unable to make any answer,
they called out, Burn him, and avenge your gods if ye do
it. Abdallah tells us that the man who cried
thus was a Kurd called Zeinun; and.the Lord caused the
earth to open under him, and there he lies buried till
the day of Judgment. When Nimrod and his people were
thus gathered together to burn Abraham, they imprisoned
him in a house, and built for him a great pile, as we
read in Surah Saffat: They said, Build a pile for
him and cast him into the glowing fire. Then
they gathered together quantities of wood and stuff to
burn; and so, by the grace of God, Abraham came out of
the fire safe and sound, with the words on his lips, -
God is sufficient for me (Surah 39;39); and
He is the best Supporter (Surah 3. 37). For the
Lord said, O Fire! be thou cool and pleasant unto
Abraham. 2
Now,
let us compare the story of Abraham as current amongst
the Jews, with the same story in Koran and Tradition as
given above, and see how they differ or agree. The
following is from the Midrash Rabbah on Abraham
brought out of Ur (Gen. xv. 7).
MIDRASH RABBAH
Terah used to make images. Going out one day, he told
his son Abraham to sell them. When a man came to buy,
Abraham asked him how old he was. Fifty or sixty years,
he replied. Strange, said the other, that a man sixty
years of age should worship things hardly a few days
old! On hearing which the man, ashamed, passed on. Then
a woman carrying in her hand a cup of wheaten flour
said, Place this before the idols. On which, Abraham,
getting up, took his staff in his hand, and having
broken the idols with it, placed the staff in the hand
of the biggest. His father coming up, cried, "Who hath
done all this?" Abraham said, "What can be concealed
from thee? A woman carrying a cup of wheaten flour asked
me to place it before the gods; I took and placed it
before them; one said, I will eat it first, and another,
I will eat first. Then the big one took the staff, and
broke them all in pieces." His father: "Why do you tell
such a foolish tale to me? Do these know anything?" He
answered, "Does thine ear hear what thy mouths speaks?"
On this his father seized and made him over to Nimrod,
who bade him worship Fire. Abraham: "Rather worship
Water that putteth out Fire." N. "Then worship
Water." A. "Rather worship that which bringeth
Water." N. "Then worship the Cloud." A. "in
such case, let ua worship Wind that drives away the
Cloud." N. "Then worship Wind." A. "Rather let us
worship Man that standeth against the wind." On this
1
A note is here added to the following purport:--
Mohammaed on this remarked that Abraham in all
told three lies, all on behalf of the Lord,
namely, "I am sick"; "the big one hath done
this"; and what he said to the King regarding
Sarah, "She is my sister."2 In the
last few pages the quotations from the Koran are
all from Surahs 21. and 37., and the verses
being so numerous and detached are not numbered
in detail; but they will be found in passages
succeeding verse 52 of the former, and verse 84
of the latter Surah. The Koran passages are
throughout printed in italics. |
Nimrod closed: - "If thou arguest with me about things
which I am unable to worship other than Fire, into it I
will cast thee; then, let the God thou worshippest
deliver thee there from." So Abraham went down into the
flames, and remained there safe and unhurt.
Comparing, now, this Jewish story with what we saw of it
in the Koran, little difference will be found; and what
there is no doubt arose from Mohammed hearing of it by
the ear from the Jews. What makes this the more likely
is that Abraham's father is in the Koran called Azar,(Surah
6.74) while both in the Midrash and Torah he is
called Terah. But the Prophet probably heard the name in
Syria (where, as we learn from Eusebius, the name had
somewhat of a similar sound), and so remembered it.
The
Moslems, of course, hold that their Prophet gained the
tale of Abraham's being cast into the fire neither from
Jews nol Christians, but through Gabriel from on high;
and as the Jews, being children of Abraham, so accepted
it, the Koran, they say, must be right. But it could
only have been the common folk among the Jews who
believed it so; for those who had any knowledge of its
origin must have known its puerility.
The
origin of the whole story will be found in Genesis
15:7: I am the Lord that brought thee out
of
Ur
of the Chaldees.
Now Ur in Babylonish means a "city" as In Ur-Shalim
(Jerusalem), "the City of Peace." And the Chaldaean Ur1
was the residence of Abraham. This name Ur closely
resembles in speech another word, Or signifying light or
fire. And so ages after, a Jewish Commentator2.
Ignorant of. Babylonish, when translating the Scripture
into Chaldean, put the above verse from Genesis, as
follows: Im the Lord that delivered thee out of
the Chaldean fiery oven. The Same Ignorant
writer has also the following comment on Genesis 11:27:
"Now this happened at the time when Nimrod cast Abraham
into the oven of fire, because he would not worship the
idols, that leave was withheld from the fire to hurt him
- a strange confusion of words, - Ur the
city, for Or light and fire. It is as if a
Persian seeing notice of the departure of the English
post, should put in his diary that an Englishman had
lost his skin, - not knowing that the same word for skin
in Persian means the Post in English. No wonder then
that an ignorant Jew should have mistaken a word like
this, and made it the foundation whereon to build the
grand tale of Abraham's fiery Oven. But it is somewhat
difficult to understand how a Prophet like Mohammed
could have given credence to such a fable, and entered
it in a revelation held to have come down from heaven.
And yet the evidence of it all is complete, as quoted
above from the Jewish writer. Apart from this we know
from Genesis that Nimrod lived not in the days of
Abraham but ages before his birth. The name indeed is
not in the Coran, though freely given in the Moslem
Commentaries and Tradition. As if a historian should
tell us that Alexander the Great cast Nadir Shah into
the fire, not knowing the ages that elapsed between the
two, or that Nadir never was so thrown.
.3.
Visit of the Queen of Saba (Sheba) to Solomon
The
story of Balkis, Queen of Saba, as told at length in the
Koran, corresponds so closely with what we find in the
II. Targum of the Book of Esther,
that it was evidently taken from it, as heard by
Mohammed from some Jewish source. The following is from
the
Surah of the Ant
(27.17et
seq):
His
armies were gathered together unto Solomon, consisting
of Genii, men and birds, and they were kept
back...Solomon smiled at the ant and said: O I,ord! may
I do that which is right and well pleasing unto thee, so
that thou introduce me amongst thy servants the
righteous. And he viewed the birds and said, Why is it
that I see not the Hudhud (Lapwing)? Is she among the
absent ones? Truly I will chastise her with a severe
chastisement, or will put her to death unless she bring
a just excuse. Hut she did not wait long, and said, I
have viewed a country that thou hast not seen: and I
come unto thee from Saba with certain news. I found a
female ruling over them, surrounded with every kind of
possession, and having a magnificent Throne. I found her
and her people worshipping the Sun apart from God. Satan
hath made their deeds pleasant unto them, and hath
turned them aside from the right way, and they are not
rightly directed, -- lest they should worship God who
manifesteth that which is in heaven and earth, and
knoweth what they conceal and what they discover. God!
there is no God but he, the Lord of the great Throne!
Solomon said: We shall see whether thou tellest the
truth or art amongst the liars. Go with this my letter,
and having delivered it to them turn aside, and see what
answer they return. The Queen having received it, said:
O ye Nobles! verily an honourable letter hath been
delivered unto me. It is from Solomon. It is in the name
of the Most Merciful God; "Rise not up against me; but
come ye submissive unto me." She said: O ye Nobles!
advise me in the affair; I will not resolve upon it,
until ye be witnesses thereof. They said: We are men of
strength and of great prowess; but the matter belongeth
unto thee: see therefore what thou wilt command. She
said: Verily kings when they enter a city waste it, and
abuse its most powerful inhabitants; and so will they
do. But I will send gifts unto them, and wait to see
what the messengers will return with. So when they went
to Solomon, he said: Ah! do ye present me with wealth?
Verily that which God hath given unto me is better than
that which he hath given you, but ye do rejoice in your
gifts. Return unto them; we will surely come unto them
with an army which they cannot withstand, and we shall
drive them thence humbled and contemptible. O ye Nobles
(he continued), which of you will bring me her Throne,
before they come submissive unto me? A giant of the
Genii cried, I will bring it unto thee before thou
gettest up from thy place, for I am strong in this, and
to be trusted. And one who had knowledge of the
Scriptures: I will bring it unto thee before the
twinkling of thine eye. Now when (Solomon) saw it placed
before him he said: This is a favour of my Lord, that he
may try me whether I am grateful or ungrateful; he that
Is grateful is grateful for his own benefit but he that
is ungrateful, verily the Lord is rich and beneficent.
And (Solomon) said: Alter her throne, that we may see
whether she be rightly directed, or be amongst those who
are not rightly directed. And when she came, it was
said, Is this thy throne? She said, It is as if it were;
and knowledge hath been bestowed upon us before this,
and we are resigned (Unto God). But that which she
worshipped besides had turned her aside, for she Was of
an unbelieving people. It was said to her, Enter the
Palace. And when she saw it, she imagined that it was a
great surface of water, and she uncovered her legs, when
(Solomon) Said, Verily it is a palace floored with
glass. And she said, Truly I have done injury to my own
soul, and I resign myself, along with Solomon, unto God,
the Lord of all creatures.
(Surah 27. 20-45).
Such
is the account the Koran gives us of Queen Of Saba. What
it tells us of the Throne differs but little from the
Targum, where it is said to have belonged to
Solomon, and to have had no other like it in any land.
There were six Steps of gold to ascend, and on each
twelve golden Lions, while twelve eagles of gold were
Perched around. Four-and-twenty other eagles cast their
shadow from above upon the King, and when he wished to
move anywhere, these powerful eagles descending would
lift the Throne and carry it wherever he wished. Thus
they performed, according to the Targum,
the same duty the Koran tells us the Genii did. But
otherwise inrespect of Queen Of Saba, her visit to
Solomon, the letter sent by him to her, etc., there is a
marvellous resemblance between the two, excepting this,
indeed, that in place of the Lapwing of the Koran, the
Targum Speaks of a Red-cock, - Not a very
vital difference after all! The whole story is told in
the Targum asfollows:-
II TARGUM of Ester
At
another time, when the heart of Solomon was gladdened
with wine, he gave orders for the beasts of the land,
the birds
of
the air, the creeping things of the earth, the demons
from above and the Genii, to be brought, that they might
dance around him, in order that all the kings waiting
upon him might behold his grandeur. And all the royal
scribes summoned by their names before him; in fact, all
were there except the captives and prisoners and those
in charge of them. Just then the Red-cock, enjoying
itself, could not be found; and King Solomon said that
they should seize and bring it by force, and indeed he
sought to kill it. But just then the cock appeared in
presence of the King, and said: O Lord, King of the
earth! having applied thine ear, listen to my words. It
is hardly three months since I made a firm resolution
within me that I would not eat a crumb of bread, nor
drink a drop of water until I had seen the whole world,
and over it make my flight, saying to myself, I must
know the city and the kingdom which is not subject to
thee, my Lord King. Then I found the fortified city
Qitor in the Eastern lands, and around it are stones of
gold and silver in the streets plentiful as rubbish, and
trees planted from the beginning of the world, and
rivers to water it, flowing out of the garden of Eden.
Many men are there wearing garlands from the garden
close by. They shoot arrows, but cannot use the bow.
They are ruled by a woman, called Queen of
Sheba. Now if it please my Lord King, thy servant,
having bound up my girdle, will set out for the fort
Qitor in Sheba; and having "bound their Kings with
chains and their Nobles with links of iron," will bring
them into thy presence. The proposal pleased the King,
and the scribes prepared a dispatch, which was placed
under the bird's wing, and away it flew high up in the
sky. It grew strong surrounded by a crowd of birds, and
reached the Fort of Sheba. By chance the Queen of Sheba
was out in the morning worshipping the sea; and the air
being darkened by the multitude of birds, she became so
alarmed as to rend her clothes in trouble and distress.
Just then the Cock alighted by her, and she seeing the
letter under its wing opened and read it as follows:
"King Solomon sendeth to thee his salaam, and saith, The
high and holy One hath set me over the beasts of the
field, etc.; and the kings of the four Quarters send to
ask after my welfare. Now if it please thee to come and
ask after my welfare, I will set thee high above them
all. But if it please thee not, I will send kings and
armies against thee; - the beasts of the field are my
people, the birds of the air my riders, the demons and
genii thine enemies, -- to imprison you, to slay and to
feed upon you." When the Queen of
Sheba
heard it, she again rent her garments, and sending for
her Nobles asked their advice. They knew not Solomon,
but advised her to send vessels by the sea, full of
beautiful ornaments and gems, together with 6000 boys
and girls in purple garments, who had all been born at
the same moment; also to send a letter promising to
visit him by the end of the year. It was a journey of
seven years but she promised to come in three. When at
last she came, Solomon sent a messenger shining in
brilliant attire, like the morning dawn, to meet her. As
they came together, she stepped from her carriage. "Why
dost thou thus?" he asked. "Art thou not Solomon?" she
said. "Nay, I am but a servant that standeth in his
presence." The queen at once addressed a parable to her
followers in compliment to him, and then was led by him
to the Court. Solomon hearing she had come, arose and
sat down in the Palace of glass. When the Queen of Sheba
saw it, she thought that the glass floor was water, and
so in crossing over lifted up her garments. When Solomon
seeing the hair about her legs, cried out to her: Thy
beauty is the beauty of women, but thy hair is as the
hair of men; hair is good in man, but in wonian It is
not becoming. On this she said: My Lord, I have three
enigmas to put to thee. If thou canst answer them, I
shall know that thou art a wise man: but if not thou art
like all around thee. When he had answered all three,
she replied, astonished: Blessed be the Lord thy God,
who hath placed thee on the throne that thou mightest
rule with right and justice. And she gave to Solomon
much gold and silver; and he to her whatsoever she
desired.
In
the Jewish statement, we see that the Queen put several
enigmas for Solomon to solve; and though this Is not
mentioned in the Koran, it is In the Moslem traditions.
And so with the story of her legs; for in the
Aiaish al Majalis we find the following: - When
the Queen was about to enter the Palace, she fancied the
glass floor to be a sheet of water, and so She
uncovered her legs, that is, to pass over to
Solomon; and lo her legs and felt were covered with
hair; which when Solomon saw, he turned his sight from
her, and called out, The floor is plain glass.
Here
we would ask whether there is any reality whatever in
all this story. There is indeed so much as we find in
the First Book of Kings, 10: 1-11 (also see 2
Chronicles 9 1-9) which is as follows:-
And
when the queen of
Sheba
heard of the fame of Solomon concerning the name of the
Lord, she came to prove him with hard questions. And she
came to
Jerusalem
with a very great train, with camels that bare spices,
and very much gold, and precious stones: and when she
was come to Solomon, she communed with him of all that
was in her heart. And Solomon told her all her
questions: there was not any thing hid from the king,
which he told her not. And when the queen of Sheba had
seen all Solomon's wisdom, and the house that he had
built, and the meat of his table, and the sitting of his
servants, and the attendance of his ministers, and their
apparel, and his cupbearers, and his ascent by which he
went up unto the house of the Lord; there was no more
spirit in her. And she said to the king, It was a true
report that I heard in mine own land of thy acts and of
thy wisdom. Howbeit I believed not the words, until I
came, and mine eyes had seen it: and, behold, the half
was not told me: thy wisdom and prosperity exceedeth the
fame which I heard. Happy are thy men, happy are these
thy servants, which stand continually before thee, and
that hear thy wisdom. Blessed be the Lord thy God, which
delighted in thee, to set thee on the throne of Israel:
because the I,ord loved Israel for ever, therefore made
he thee king, to do judgment and justice. And she gave
the king an hundred and twenty talents of gold, and of
spices very great store, and precious stones: there came
no more such abundance of spices as these which the
queen of Sheba gave to king Solomon.
I
Kings 10:1-11
Now
these are the facts of the Queen's visit, and all beyond
mere fiction. The Jews themselves admit it to be so, -
excepting, indeed, Solomon's magnificent Throne, though
not its being carried aloft. The Koran account of
Solomon ruling over Demons, Genii, etc., is in entire
accord with what we have cited from the Targum;
and it is curious to find, as learned Jews tell us, that
the origin of the notion lay in the similarity of two
Hebrew words 1., with two kindred
words signifying demons and genii, and the ignorant
Commentator confounding them together led to the strange
error.
In
concluding our notice of the fanciful tale which we have
given from the Jewish Targum, we might say that
it reminds one of such stories as we find in the
"Arabian Nights." But strange that the Prophet could not
have seen it so. Having heard it from his Jewish
friends, he evidently fancied that it had been read by
them in their inspired Scriptures, and as such
introduced it, as we find, into the Koran.
4.
Harat and Marut.
-
There are many other stories in the Koran taken from the
fanciful details of Jewish writers; but we shall content
ourselves with this one other before entering on more
general questions. We shall first recite the tale of
those two Spirits as given in the Koran and Tradition,
and then compare it
with
the same as told by Jewish writers. The passage in the
Coran is this:-- Solomon was not an unbeliever;
but the Devils believed not. They taught men sorcery,
and that which was sent down to the two angels at Babel,
- Harat and Marut. Yet these taught no man until they
had said, - Verily we are a temptation, therefore be not
an unbeliever. (Surah 2:96)
The
following is from the Araish al Majalis:-
The
Commentators say that when the angels saw the evil
doings of mankind ascending up to heaven (and that was
in the days of Idris), they were distressed and
complained thus against them: Thou hast chosen these to
be the rulers upon earth, and lo they sin against thee.
Then said the Almighty: If I should send you upon the
earth, and treat you as I have treated them, ye would do
just as they do They said, O our Lord, it would not
become us to sin against thee. Then said the Lord,
Choose two angels from the best of you, and I will send
them down unto the earth. So they chose Harut and Marut;
who were among the best and most pious amongst them.
Al
Kalby's version:--
The Almighty said: Choose ye three: so they chose (Azz,
i.e) Harut, and (Azabi, i.e.) Marut, and Azrael; and the
Lord
1. 1. Meaning "a lady and ladies" in
Ecclesiastes 2:8 |
changed the names of the two when they fell into sin, as
he changed the name of the Devil, which was AzaziI. And
God placed in their heart the same fleshly lust as in
the sons of Adam; and sending them down to the earth,
bade them to rule righteously amongst mankind, to avoid
idolatry, not to kill but for a just cause, and to keep
free from fornication and strong drink. Now when Azrael
felt lust in his heart, he prayed the Lord to relieve
him, and was taken up to heaven, and for forty years wan
unable to raise his head for shame before his Maker. But
the other two remained steadfast, judging the people
during the day, and when night came ascending to the
heavens, worshipping the name of the Almighty. Catada
tells us that before a month had passed they fell into
temptation; for Zohra. one of the most beautiful of
women (whom Aly tells us was queen of a city in Persia),
had a suit before them, and when they saw her they fell
in love with her, and sought to have her, but she
refused and went away. The second day she came again,
and they did the same; but she said, Nay, unless ye
worship what I worship, and bow down to this idol, or
kill a soul, or drink wine. They replied, It is
impossible for us to do these things, which God hath
forbidden; and she departed. The third day again she
came holdIng a cup of wine, and her heart inclined
towards them; so when they desired her, she said the
same as yesterday, but they replied, To pray to other
than God is a serious thing, and so is the killing of
anyone; the easiest of the three is to drink wine: so
they drank the wine, and becoming intoxicated Fell upon
her and committed adultery: and one saw it, and they
slew him. And it is said that they worshipped an idol,
and the Lord changed Zohra into a star. Aly and others
tell us that she said, Come not near me till you teach
me that by which ye can ascend to the heavens They said,
We ascend by the name of the great God. Again she said,
Come not near me till ye teach me what that is. So they
taught her; and forthwith she, repeating it, ascended to
the skies, and the Lord changed her Into a star.
Turning now to the Jews, the same account is given In
two or three places of the Talmud, especially in this
extract from the Midrash Yalkut: (Capp
44)
Rabbi Joseph being asked by his disciples about Azael,
told them as follows:-- After the Flood, idolatrous
worship prevailing, the Holy One Was angry. Then two
angels, Shamhazai and Azael arose and addressing him
Said, O Lord of the Universe, when thou createdst the
world, did we not say to thee, What is man that thou art
mindful of him? and now we are anxious about him. The
Lord replied: I well know that if ye be sent to rule
over the earth, your evil passions will have possession
of you, and ye will become tyrants over mankind. They
answered: If thou wilt give us leave, and we shall dwell
amongst them, thou shalt see in what wise we shall
sanctify thy name. Go then, he said, and dwell amongst
them.
Soon
after, Shamhazai saw a beautiful maiden called Esther,
and turning his eyes upon her to come and be with him,
she said, I cannot surrender myself to thee until thou
teach me that great name by which thou canst ascend to
the heavens above. He told her, and she having spoken
it, ascended upwards undefiled. ~Then said the Holy One,
-- Since she hath kept herself clear from defilement,
she shall be raised aloft amid the Seven Stars, there to
give praise unto the Lord. Forthwith the two went forth
and consorted with the beautiful daughters of men, and
children were born unto them. And Azael adorned the
women he was inclined to with all kinds of beautiful
ornaments.
(Azrael is the same as in the Talmud is called Azael)
Now
anyone comparing the two stories together, must see that
they agree, excepting that in the Moslem one the angels
are called Harut and Marut, and in the Jewish, Shamhazai
and Azael. But if we search whence the names in the
Koran and Tradition came, it will be seen that Harut and
Marut were two idols worshipped far back in Armenia. For
in writers of that country they are so spoken of, as in
the following passage from one of them:
Certainly Horot and Morot, tutelary deities of mount
Ararat, and Aminabegh, and perhaps others now not known,
were Assistants to the female goddess Aspandaramlt.
These aidedher, and were excellent on the earth.
In
this extract, Aspandaramlt is the name of the goddess
worshipped of old in Iran also; for we are told that the
Zoroastrians regarded her as the Spirit of the Earth,
and held that all the good products of the earth arise
from her. Aminabegh also was held by the Armenians to be
the god of vineyards, and they named Horot and Morot the
assistants of the Spirit of the Earth, seeing that they
held them as spirits who had control over the wind so as
to make it bring rain. They sat on the top of the lofty
mountain Ararat, and sent down showers that fertilized
the earth; the two were thus rulers of the wind.
1 The Armenians, - fancying that Morot
came from Mor, genitive of Mair, "Mother," - formed
Horot in the same way from Hair, "Father." When also it
is said that the two angels came down to propagate
mankind, the meaning is that they caused the earth to
bring forth its produce for that end. Zohra in Hebrew
reads as Ishtar or Esther, the same as of old was
worshipped in Babylon and Syria as the goddess over the
birth of children and promoter of passion and desire. In
proof of all this, we find in the ruins between the
Tigris and Euphrates the name Ishtar on the primeval
tiles. The story of one Gilgamlsh, with whom Ishtar fell
in love but was rejected, has been decyphered in ancient
Babylonian character upon these tiles. Ishtar came to
him having the crown upon her head and asked him to kiss
her, and with many loving words and gifts to be her
husband, when he would in her Palace have a quiet and
happy life. Gilgamish in derision rejected her offer,
whereupon she ascended to the sky and appeared before
the God of the heavens. 3 It is
remarkable that the idolators of Babylon are shown in
this primeval story to have held that Ishtar, that is
Zohra, ascended on high, - exactly as is told us in
Moslem tradition, as also in the Jewish commentaries.
Now
if we search for the Source of the above tale, we shall
no doubt find it in what the Talmud says of the
angels associating with women, in its commentary on the
two verses in Genesis quoted below.1.
Speaking of the second verse, a Jewish commentator gives
us the following interpretation: - "It was Shamhazai and
Uzziel who in those days came down from heaven." Hence
we see that the whole imaginative tale has come out of
the mistake of this and other ignorant commentators. For
the word giant, as shown below, was misconstrued by them
to signify not those who tyrannically "fell" on the poor
people around them, but angels who "came down, or fell,
from heaven." 4 And this unhappy
mistake has led to the spread of the strange
idol-worship just narrated. Nor was there any apparent
reason for the mistake; since in the Targum we
find the name (Nefilim) explained in its right and
natural sense as
"giants." But by and by the Jews came to love the wild
tales that spread abroad; and so in a counterfeit book
ascribed to Enoch, we are told that 200 angels under
Samyaza (i.e. Shamhazai) came down from the heavens to
commit adultery on the earth, as we read:-
The
angels of heaven having seen the daughters of men, fell
in love with them, and said to one another, Let us take
for ourselves these women, the daughters of mankind, and
beget children for ourselves. And Samyaza, who was their
chief, said....Azaziel taught men to make swords,
daggers, and shields, and taught them to wear
breastplates. And for the women they made ornaments of
kinds, bracelets, jewels, collyrium to beautify their
eyelids, lovely stones of great pice, dresses of
beautiful colours, and current money.
Let
it be remembered also that we have mention of this in
the Koran:- Men learned from these two (Harut and
Marut) that by which to cause a division between a man
and his wife; but they did not injure any one thereby
excepting by leave of God; and they learned that which
would hurt them and not profit them. (Surah
2:96) This is similar to what we have seen above in
the Midrash Yalkut, where we are told that
Azael
1. The origin of the name is traced still
fllrther East to the ancient Sanskrit wind-gods
the Maruls.2 The original Babylonish text is
here given, as indeed the Author does in most of
the Oriental quotations. A close translation is
also given, but only the general purport is here
attempted.3. Genesis 6:2-4"The sons of God saw
the daughters of men that they were fair, and
took them wives of all which they chose...There
were giants in those days,...when the sons of
God came in unto the daughters of men, and they
bare children unto them, the same became mighty
men which were of old, men of renown." The "sons
of God," according to our Author, mean righteous
men of the seed of Seth. The Commentator quoted
is Jonathan son of Uzziel.There is a Sanskrit
story of the similar ascent of two angels, and a
Houry like Zohra, from which the Armenians may
possibly have taken their tale; and from this
idolatrous source the Jews no doubt received it;
and from them, the Moslems. 4 The
term is Nefilim, i.e. persons who fell upon the
helplessaround them and committed violence and
oppression on the earth. |
embellished the daughters of men with ornaments to make
them lovely and attractive.
But
enough has been said to show that the story of Harut and
Marut, as we find it in the Coran and Moslem books, has
been derived from Jewish sources.
Fifth.
A
few other things taken by Islam from the Jews. - If time
permitted, we could easily tell of many other narratives
in the Koran, not in our Scriptures but taken from
foolish tales of the Jews, about Joseph, David, Saul,
etc-.; but space will not permit, excepting for a few.
Here, for example, is the account of "·Sinai overhead"
as we have it in Surah 7. 172: And when we
raised the mountain over them, as though it had been a
canopy, and they imagined that it was falling upon them,
(we said) Receive that which we have sent unto you with
reverence, and remember that which is therein, if may be
that ye take heed; and we have two other passages
(vv. 60 and 87) in Surah Bekr to the same
effect; -- the meaning being that when the Jews held
back from accepting the Torah, the Lord lifted Mount
Sinai over their heads to force their reception of it.
The same tale is given by a Hebrew writer thus: "I
raised the mount to be a covering over you, as it were a
lid."1. It need hardly be said that
there is nothing of the kind in the Torah. The tale,
however, may have arisen (Exodus 32:19) from the
fact that when Moses returning from Mount Sinai, saw his
people worshipping the calf, "his anger waxed hot
and he cast the tables (of the Law) out of his hands,
and brake them beneath the mount." The words
"beneath the mount," simply mean that he cast
the tables down at the foot of Mount Sinai. And hence
all this wild fiction of the mountain being lifted over
their heads! We can only compare it to a like Hindoo
tale of a mountain similarly lifted over the people's
heads, very much resembling what we have in the Koran.
Here
are one or two other tales of Moses in the wilderness;
and first, that of the Golden Calf which came out
of the fire kindled by the people at Sinai. The Koran
tells us that Sameri also cast (what he had into
the fire) and brought out unto them a bodily calf which
lowed.(Surah 20:9) The origin of this fiction we
find in a Jewish writer.2 as
follows: "The calf having cried aloud, came forth,
and the children of Israel saw it. Rabbi Yahuda says
that Sammael from the inside of it made the cry of the
calf in order to lead the Israelites astray." No
doubt the Prophet in this matter got his information
from the Jews; strange that he should have been led to
adopt this baseless tale. But he has used the wrong name
Al Sameri. The name of the people, of course, occurs
often in the Bible, and the Jews regarded the Samaritans
as their enemies; but as the city of Samaria did not
arise till some four hundred years after Moses, it is
difficult to imagine how it came to be entered in this
story.3. We also note that in this
matter the Koran is in opposition to the Torah, which
tells us that Aaron was the person who for fear of the
Israelites around him, had the molten calf set up.
Another story, given us twice in the Koran, (Surah
2:28, Surah 4:152) is that when the Israelites
insisted on seeing the Lord, they were punished by
death, but eventually restored to life again; and to add
to the foolish tale we are told that it was the Torah
which appealed for help and thus obtained their revival.
Sixth.
A
few other Jewish matters. - In the Koran are a number of
Chaldaean and Syrian words which the Moslems have been
unable rightly to explain, find it written of the Genii
that "they listened behind the curtain" in order
to gain knowledge of things to come.
In
Surah 1. 29, we read:- On the day we shall
say unto hell, Art thou full? and ii shall reply, Is
there yet any more? Similarly in a Jewish
author:-- "The Prince of Hell shall say, day by day,
(;ive me food that I may be full."
In
Surahs 11. 42 and 23. 27, it is said of the
Flood, The oven boiled over; and in a
Jewish work we have this: "The people of the Flood
were punished with boiling water." These
similarities are interesting as showing the close
connection between the Koran and Jewish remarks; but
enough has been given of them.
1.
From the Jewish story in the Abodah Sarah.2
Pirke Rabbi Eleazer.3. No. doubt the
Prophet thought that the Jews said Sameri
(Samaritan) when they said Sammael. They
regarded Sammael as the angel of death. |
Seventh.
Religious usage’s of Islam taken from the Jews. ?'here
are many such, but it will suffice to mention two or
three. We have seen that keeping the fast of Ramadan has
been taken from the Sabaeans and not the Jews, still
there is one point certainly coming from the latter, and
that regards eating and drinking at night during the
month. In Surah 2. 83, we read: Eat and
drink until ye can distinguish a white thread from a
black thread by the day-break, then fulfil the fast.
In a Jewish book (Mishnah Berakhoth) we find it
similarly laid down that "the beginning of the day is
at the moment when one can but distinguish a blue thread
from a white thread," - a striking coincidence.
Again, Moslems of all lands, at the fixed time of their
five prayers, wherever they happen to be, whether in the
house or in the street, perform their devotions on the
spot, - especially at places where people are passing
by. This strange practice is entirely confined to them,
and would be seemly In no other religion. But in the
days of the Prophet there were Jews in Arabia who used
this habit; for many of them were descended from the
Pharisees, of whom our Savior said:- "They love to
pray standing in the synagogues and in the corners of
the streets, that they may be seen of men." (Matt.
6:5) Thus the Companions of Mohammed looking upon
the Jews as the People of the Book and children of
father Abraham, regarded such practices as having
descended from him, and so adopted, and have continued
them to the present day, as we see, unchanged, though
they are no longer kept up by the Jews themselves.
Does
it not seem strange to the Reader, that although the
Koran repeatedly attests our Scriptures as the Word of
God, yet but one quotation is taken from them; viz.
Surah 21. 105, - Verily we have written in the
Psalms after the mention (of the Law) that my servants
the righteous shall inherit the earth; an evident
reference to Psalm 37. 11; - "But
the meek shall inherit the earth ."
Two
other matters borrowed from the Jews. Every Moslem
thinks the Koran to have been on the heavenly Table
(Lauh) from before the creation of the world, as is
mentioned in a passage already quoted:- Truly it is the
glorious Koran, on a preserved Table. (Surah
85:21,22) Now before saying anything about this
Table, one may ask, was the Book of the Psalms in
existence before the Koran or not? For we have given
above a verse in which is revealed the inheritance given
by the Lord to his servants, as mentioned in the Psalms
before the Koran was revealed. The Koran quotes from the
Psalms: is it not clear, therefore, that the Psalms were
before the Koran? How then could the Koran, produced so
late in the world, have been placed on the heavenly
Table?
Now
let us hear what Tradition tells us about this Table:-
One
tells us that the Throne is made out of a pearl, as is
also the Preserved Table, the height of which is 700
years' journey, and its breadth 300. All around it is
adorned with rubies. The Lord commanded that there
should be written upon it what he had wrought in
Creation, and onwards till the Day of Judgment:-- "In
the name of the Lord, the Compassionate and Merciful. I
am God and there is none else beside me. He that accepts
my decree, is patient at my punishment, and thankful at
my mercies, I will write and place him along with the
righteous; he that doth not accept my decree, let him go
forth from beneath my heaven," etc.' (Quissas al Anbia)
The
Source of this tale is to be found in Jewish books, but
vastly exaggerated by the Moslems. We find in the Torah
that when God desired to give forth the Ten
commandments, he thus addressed Moses, who has himself
given the account in Deut. 10:1-5
At
that time the Lord said unto me, Hew thee two tables of
stone like unto the first, and come up unto me into the
mount, and make thee an ark of wood. And I will write on
the tables the words that were in the first tables which
thou brakest, and thou shalt put them in the ark. And I
made an ark of shittim wood, and hewed two tables of
stone like unto the first, and went up into the mount,
having the two tables in mine hand. And he wrote on the
tables, according to the first writing, the ten
commandments, which the Lord spake unto you in the mount
our of the midst of the fire in the day of the assembly:
and the Lord gave them unto me. And I turned myself and
came down from the mount, and put the tables in the ark
which had made; and there they be, as the Lord commanded
me.
Elsewhere also we are told that the two Tables were
preserved in the Ark of the Covenant, made by Moses at
the Lord's command.' (Exodus 24:12, I Kings 8:9
Hebrews 9:3,4) But in course of time the Jews
imagined that all the books of the Old Testament, nay
the Talmud itself, were deposited in the Ark on the
Tables, Mohammed hearing this of the Jewish Law and
Scriptures, imagined the same of his own, and said (as
we are told above) that the Koran also was placed on the
Preserved Table; and his followers not understanding of
what heavenly Table he spoke, swelled out the whole
matter into the story given above. The following is from
a Jewish writer, Rabbi Simeon:-
What
is that which is written that the Lord said to Moses:
Come up to me into the mount, and be there; and I will
give thee tables of stone, and a law, and commandments
which I have written; that thou mayest teach them
(Exodus 24:12) The tables are the Ten Commandments; and
the Torah the Law which is read; and the Commandments
also mean the Mishnah; and "that which I have written"
means the Prophets, and the Holy Writings; and "that
thou mayest teach them" points to the Gemara. And from
this we learn that all these were delivered to Moses on
Mount Sinai.
No
intelligent Moslem would for a moment credit this
foolish story, knowing that the Mishna was not written
till about the year 220 of the Christian era; the Gemara
of Jerusalem in 430 A.D.; and the Gemara of Babylon
about 530 A.D. But ignorant Moslems believing it all,
added their own Koran to the rest, and so comes this
wretched story. The Reader will not think it necessary,
we are sure, that anything more of the above kind be
added, excepting this, perhaps, that the Jews themselves
hold the Tables to be of date beyond time; for one tells
us they were made "at the creation of the world at
the sunset before the Sabbath day."(Pirke Aboth, v. 6)
The Mount Calf
The
origin of what the Moslems tell us about this mountain
clearly originated from the Jews. Here is what the
Tradition of the Moslems tell us:2(Araish al
Majalis)
The
Lord Almighty formed a great mountain from green
chrysolite, - the greenness of the sky is from it, --
called Mount calf and surrounded the entire earth
therewith, and it is that by which the Almighty swore,
and called it Calf (see Surah 1.1).
And
again:-
One
day Abdallah asked the Prophet what formed the highest
point of the earth. "Mount Calf," he said. "And what is
Mount Calf made of?" "Of green emeralds," was the reply;
"and from hence is the greenness of the sky." "Thou hast
said the truth, O Prophet; and what is the height of
Mount
Calf?" "A journey of five hundred years.~~ "And round
about it how far is it?" "Two thousand years' journey."
Now
all these strange ideas are founded on the Jewish
writing called Hagigah, where we meet with
the following comment on the word thohu in
Genesis 1:2 "Thohh is a green line (Cav or Calf which
surrounds the whole world, and hence comes darkness."
And so the Companions of the Prophet hearing this
explanation of the word Cav, and not understanding what
was meant, fancied it must be a mountain, or succession
of great mountains, surrounding the world and making it
dark. From all that has now been said, it must be clear
tothe Reader that the Jewish writings, and specially the
fanciful tales of the Talmud, formed one of the chief
Sources of Islam. And now we must turn our attention to
the similar influence on Islam exercised by the
Christian religion, and especially by those
foolishstories which in the Prophet's day the heretical
sects, with their forged and got-up tales, spread
abroad.
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