— i^ M^ v>>> - > , ' -- .-A,.^ '^i-*l r%: ...>>» S' 2?^^r^^.a>> >^^3 :>- l£ IS* Mi -sXi. L.»;*[. S^ i>>^.3fe»: ■' BP/37 ,M954 s-:;^ s^'^el^ jf^^^ » •• ,i>>>_.,:i^; 1"^%^ - • IjyS*. .v^Sti r»*^^^ i\ ,-^l>'->i^^.5i-^ - ^'''^^ k'lk " "VTKS^^' ^L— vviik'^3 E^vi ■ ''>5^ji5wE'^ ^ y '^'j^jj*^? j!^ ,J^ W^^ "■ •'■ '^^? -'-^ P.^3». v-J-J^Vv- --^ m-s.'-S^ r "t*. J>^-'-;.. ^ i^>:i> ^■^.' '". ^.^ v^ -■'■-'= -^ ..;.,•> -s>■•,>>I3^>..:^ ■*> *:>.'■.'> PRINCETON, N. J. Shelf. Number. \ 1 Division ^.(...( '^ '"^^ ^ ^ " ' "^ 1^ / I THE TESTIMONY BORNE BY THE CORAN / - PUBLISHED BY THE AGRA RELIGIOUS TRACT AND BOOK SOCIETY. AGRA: PEINTED AT THE SECUNDRA ORPHAN PRESS. 1856. CONTENTS. Page vii. 1 4 44 99 ib. Preface, Introduction, Section I.— Passages from Meccan Suras, Section II.— Passages from Medina Suras, Conclusion, ■ Section First.— The Collection Complete and Impartial, Section SECONO.-Existence and Currency of the Old and New Testaments in the time of Mahomet, Section TniRO.-The Coran attests the Inspiration of the Jewish and Christian Scriptures, Section FouRXH.-The Jewish and Christian Scriptures praised in the CorAn, 102 Section FiFTH.-The Scriptures appealed to, and observance of them incul- cated, by Mahomet, Section Sixth.— Imputations against the Jews,... ■•• Section Seventh. -The Scriptures of the time of Mahomet the same as those now extant, Section EiGiiTH.-Belief in, and Examination of, the Scriptures incumbent on all Mahometans, 100 101 104 lOG 110 111 SutcjE of |)a$)pa0c$ i]Uotctr in i\)e IJJampl^Ut. Passage. Sura 11., , w. 1 -5, j> » V. 40, » » jj 53, >i j> >j 75, » y> »> 76, )> #1 )> 78, ji !) )> 79, » »J ?) 85, » » )> 87, )i J> j> 89, » )' »> 91, ;} 97, » » ,, J-Ul, » ,, I, 113, M SI II 137, SI 9S II 141, >, ), II 146, » J» II 148, SI s> II 161, >J s, II 17G, s» S) II 213, s> » II 254, J» s, II 286, »> ni., II •-I s, » II 19, s, s, 51 23, >J ,» II 48, ss S) II 64, » s> 11 68, SI t> II "7, I, ts SI 78, J> ss II 80, ss » II 83, » V SI 93, I, SI SI 99, >f SI II 113, IS SI II 119, » SI 51 185, *s II II 188, >l n SI 199, No. of Article. Lxvr., LXVII., LXVIII., LXIX., LXX., LXXI., LXXII., LXXIII., LXXIV., LXX v., LXXVL, JLXXVII., I LXXVIIJ., LXX IX., LXXX., Lxxxr., LXXXIL, LXXXIIL, LXXXIV., LXXXV., LXXXVL. LXXXVIL, LXXXVIIL, LXXXIX., CV., CVL, CVII., CVIIL, CIX., ex., CXL, CXIL, CXIIL, CXIV., cxv., CXVI., CXVII., CXVIII., CXIX., CXX,, CXXI., Page U 45 4G ib. 47 48 ib. 50 51 ib. 52 ib. 53 ib. 55 56 57 ib. 58 59 60 ib. 74 75 ib. 76 77 ib. 79 80 81 82 ib. 83 ib. 84 ib. 85 86 INDEX. Passage. Sura iv. V. 43, » » » 49, n » )) :'2, >f JJ 9» 58, » »> )> 130, i> » » 135, ft J> )> 149, » J5 » 161, » )> » 1G9, »i V. vv. 14-lG, ?> » V. 47, » J» )> 50, j> »> ,, 68, J> J? ,, 74, » J> „ 77, )» fj >J 91, » » ), 119, ?j VI. 19 20, >» « 99 90, » »> » 92, >» 99 99 93, » >J J» 114, ?» » 5> 124, J> J> >) 154, >' )> I) 155, )» VII., ,1 158, » » „ 160, » )> >I 108, J> >5 » 170, » IX., J, 113, >i X., » 37, ?» 5> >» 93, jj XI., VV. 17, 18, 5> 5J V. 111, >» XII., ?, 111, » XIII., )» 39, >» )» >t 45, J? XVI., J> 43, 17 xrii., J> 2, >f >» vv. 4, 5 & 7, » »» V. 55, J> jj >J 102, 3» 5, 99 108, 5> XIX., J> 11, »» » vv. 28, 29, II XX., V. 132, XXI., 99 )> 99 7, 49, No. of Article. XCVI., ..'. ... XCYII. XCVIII., XCIX., C, CI., CII, cm., CIV., cxxii cxxiii., cxxiv., cxxv., CXXVI., CXXVIL, CXXVIIL, cxxix., XXXV XXXVI., XXXVIL, XXXVIII., XXXIX . XL., . XLL, XLII., LXL, LXIL, .. .. LXIII., LXIV., ■ CXXXL, XXXIIL, XXXIV., XXXI, XXXII., XXX., LYL, LVIL, , LV., . L., . LI., LIL, LIIL, LIV., XX., XXI XXVIII., XLVII., XLVIII., Page 6G 68 iO. 69 ib. 70 71 72 73 87 89 90 92 93 9G 97 23 24 2.5 27 ib. 28 ib. 29 39 40 41 42 98 21 22 20 21 20 37 ib. 36 34 ib. 35 ib. ib. U 15 19 32 33 VI INDEX. Tassage. Sura xxi., V. 105, „ xxm.. » 62, „ XXV., 99 36, ., XXVI., >i 191, „ XXVIII., J? 44, 99 J> » 47, >5 » » 53, „ XXIX., 5» 27, >J » S> 46, >> J> « 47. „ XXXII., )> 23, „ XXXIV., ») 6, » >» >) 31, „ XXXV., )' 25, » '» f> 31, ,, XXX VII., » 36, M " J> 114, „ XXXIX., J> 64, „ XL., VV. 55, 56, »l « V. 72, „ XLI., 99 45, „ XLII., >5 1, >» »> 1» 12, »> » VV. 14, 15, „ XLIII., V. 43, „ XLV., » 16, „ XLVI., >» 4, )> >» » 10, » » »l 12, >l J> J> 30, „ XLVIII., » 29, „ LIII., »» 36, „ LIV., )J 42, „ i-vil., J» 18, » » » 25, „ LXI., » 6, „ LXII., JJ 5, „ LXVI., I» 13, ,, T-XXIV., 99 30, „ LXXX., » 11, „ LXXXVll 18, „ XCVIII., )> 1, No. of Article. XLIX., XLVI., XXVII., XIII., XLIII., XLIV.. XLV., LVIIL, LIX., LX., IV., VIL, VIIL, XVIII., XIX., XL, XIL, v., XXV., XXVI., IX., XXIL, XXIIL, XXIV., XXIX., X., XIV., XV., XVL, XVII., XCIV., IL, VL, XC, XCI., XCV., XCIIL, CXXX., LXV., IIL, I., XCII., Page 33 32 18 10 30 ib. 31 37 38 39 5 7 ib. 14 ib. 9 ib. 6 17 18 8 15 ib. 16 19 8 11 ib. 12 13 64 4 7 61 ib. 65 64 98 43 6 4 63 PREFACE. This pamplilet has been compiled in conformity with a pro- mise made in the conclusion to the Bahs Mi/fid-id-Jm, or "Con- troversy between a Christian convert and the Cazeeof Dehli." It was there asserted that in certain passages quoted from the Corau, and in multitudes besides, there was a clear attestation of the Old and New Testaments ; that there was nowhere in the Cordn any declaration of those Scriptures having been abrogated by God, or interpolated by man ; that, on the contrary, both were spoken of throughout the Coran in the highest terms of respect and reverence. " The writer,^' it was added, " has it in view to " excerpt from the Coran all the verses in which there is any racn- " tion of the Holy Scriptures of the Christians, and to publish "them for the benefit of the ^Mussulman community, who may " thereby learn that the study and investigation of the Toui-at " and of the Gospel are not only advantageous and expedient "for them, but absolutely incumbent and indispensable/'* It is hoped that the present collection is a satisfactory fulfil- ment of the promise. In the system of the Coran, — so far as any system can be deduced from concrete doctrines growing out of the necessity of the day, and never delivered in any abstract and consistent form, — the three Revelations, the Jewish, the Christian, and the jMussulman, are equally inspired and divine. The preceding Scriptures are, however, to be interpreted according to the latest Revelation, and are liable to have their ordinances modified in conformity therewith. A distinction is thus drawn between the belief in the several Revelations, and the obligation to follow their precepts. The Mussulman converted from Paganism was required to believe in the Jewish and Christian Scriptures, as well »■--■■■■ - - - - ■ ■ ■ " • JBah$ Mu/id-ul-Am, ■pagQ 75. Urdu. Agra, a. d. 1852, or Hejiree 1368. VUl PREFACE. as ill tlie Corau; but it was necessary for him to be guided by tlie latter only. The Christian convert must equally believe in all three, but he was not boimd by the Old Testament, and was desired to follow the inculcations of the Gospel only taken in conjunction with those of the Coran. The Jewish convert must needs believe in the Gospel hitherto rejected by him, as well as in the Coran and the Old Testament; but he was required to obey the ordinances only of his own Scriptures as modified by the Coran. This is the prevalent idea, and there is nothing throughout the Coran to contradict it ; though in the final step of triumph, when professed Jews and Christians were banished from the precincts of the Holy Temple, it seems likely that in practice the Coran was considered, not simply as explaining and modifying, but as absolutely superseding all previ- ous Scripture. It is not my business here to explain, or attempt to reconcile, the inconsistencies of the Arabian Legislator. The Christian advocate may appropriately show how the doctrines of Islam con- tradict the acknowledgedly divine doctrines of Judaism and Chris- tianity ; and how, instead of advancing towards perfection, Islam has fallen back into a worse than Mosaic bondage. He may take up even stronger ground. Ceremonies are liable to change, and doctrines may be variously stated ; but facts can not, even by a subsequent Revelation, be altered. If you believe in the Gospel as inspired, you may indeed alter its precepts by the Coran, but you can not cancel the fact of Christ's death. From such lines of argument, however, the writer has, in the present pamphlet, carefully abstained. The single object in view has been to take advantage of the concessions, so frequent in the Coran, of the in- spiration and value of the Jewish and Christian Scriptures, and to press them to their legitimate consequ.ences /rom the stand-point of the Mahometan himself. Wherefore, avoiding all controversial matter, I have sought to prove that the believer in the Coran is bound to be equally a believer in the Old and in the New Testa- ments as now extant, and to warn the Mussulmans of the present day against incurring the doom pronounced even in the Cordn^ against those who disbelieve and reject the previous Scriptures. 7 PREFACE. IX This course of inculcation has appeared to the writer very necessary, because there is in our times a large class of MussuU mans who ignorantly lavish abuse upon the Jewish and Christian Scriptures ; who seek to cast scorn upon their doctrines, and dis- credit upon their narratives; — forgetting that thus they belie their own profession, and run counter to the earnest inculcations of their own prophet. In publishing the pamphlet first in English, the writer has been guided by two considerations. The opportunity is aflforded of checking mis-statements, and supplying defects therein, by a wider circulation among tlie compiler's friends than could be attained, in manuscript. The record in this permanent form may also be of use to the advocates of Christianity both here and elsewhere, as supplying a complete collection of all the passages in the Co- ran that bear upon the subject. Further, if the treatise be ne- cessary in Urdu for the jNIussulraans of Northern India, it may possibly prove equally applicable to those in other quarters of India, perhaps also to those of Persia, Turkey, and Africa. The description of Gerock, if derived from the conduct of the Western Mahometans, would seem to show that there is a class amongst them requiring, as mucb as their Eastern brethren, to have tlieir attention recalled to the evidence of the Coran in favour of our Scriptures. " Jedoch ist aucli die Ansicht der Moslemisclien Tlieologen von unsern heiligen Schriften niclit iiberall dieselbe. Einige woUen das Alte und das Neue Testament gar nicht als Gottes Wort anerkennen, weil sie in demselben cine Menge Widers- pruche, Ungereimtheiten, ja Gotteslasterungen finden."* The present collection of passages might accordingly ^vith advantage be published in Persian, in Turkish, in Modern Ara- bick, and in the languages of Northern Africa. It is only necessary to add that the work, being intended pri- marily for INIahometans, has been printed exactly in the form in which it is proposed that it should be translated into the Verna- cular. It has been attempted, in connection with every quota- tion, to give the full interpretation of the passage with occa- * Cluistologie d«s Koran, von Profossor Gerock, Haniburg, 1839, p. no. X PREFACE, sional references on important points to the Mahometan com- mentators, and to trace the bearing upon the Scriptural argu- ment. This has unavoidably occasioned considerable reiteration : and the most essential parts have been again repeated in the concluding resume. The English reader, remembering the object of the compilation, will pardon this defect. AY. M. 20rH August, 1855. THE TESTIMONY BORNE BY THE CORAN TO THE JEWISH AND CHRISTIAN SCRIPTURES. ^nivotrticiion. It is my intention, in the foUowing pages, to bring together all passages from the Coran, in Avhicli reference Object of the Treatise. . i . .1 t • i j or any description is made to the Jewish and Christian Scriptures as extant in the time of ISIahomct, in order that Mahometans may perceive that the books of the Old and New Testaments are never mentioned in the Coran otherwise ^han with profound veneration ; and may have their attention drawn to the testimony borne to their Divine origin, and to the inestimable value of their contents. The arrangement of the passages Avill be, as far as possible, Passages arranged chro- chroiiological. The verscs occurring in nologically. Suras given forth at Mecca, that is before the Hegira, will form the first Section; those given forth at Medina, that is after the Hegira, the second Section. Although the general order, in which the Suras of the Coran appeared one after another, is approximately kno\A^l from their contents, yet considerable difference of opinion exists among learned Mahome- tans as to some of the details. The writer, after consulting the clironological lists of the Suras as given by Mahometan authors and others, has aiTanged the passages in chronological order to the best of his ability. It is still possible that some minor discre- pancies in their sequence may be found to exist, but these will not affect the value of the coHcction ; because the passages extend over every stage of the Prophet's mission, and give evidence of an unchanging opinion regarding the Jewish and Christian Scriptui-es, from the beginning to the end of that period. 3 2 THE TESTIMONY BORNE BY THE CORAN A considerable portion of tlie Coran is occupied with narratives Argument, from simila- of events recorded also in tlie Sacred S.;'„riS;t"i^ S; Scriptures of the Jews and Christians. Coraa and in tlie Old g^cli narratives show very frequently a and New Testaments, omit- ted, close correspondence, amoimting in some places to actual coincidence in the cast and turn of expression, with the Bible. INIany instances of this similarity will be found in the accounts of the fall of Adam and Eve ; in the narratives of Noah and the Deluge; of Abraham, Sarah, and Isaac; of Lot, and the destruction of Sodom and Gomorrah ; in the his- tories of Moses and of Joseph; of Zacharias, and of John the Baptist ; and of Jesus Christ, including his annunciation and con- ception, and his birth by the Virgin Mary. From such corres- pondence, an argument might have been drawn to show at how many points the Bible is supported by the Coran. But this subject has not been touched upon. The argument is complete without any reference to these coincidences, which the thoughtful Mussulman will no doubt follow out for himself, by a careful comparison of the Coran with the Holy Scriptures. There is another class of passages which, though falling di- A certain class of pas- I'^ctly within the objcct of this compilation, sages omitted. it ig ^gt necessary to quote in detail, but only to refer to generally in this place. The Jews and Christians are ordinarily styled in the Coran — v^''^^ i-^^^ — "-^^.=?^' '-^^'■' — v^:c.c^i^Vji^jy )^_u^ix;:ji ^^i-sG^ c^^.i^i, or, v^'^^^' c;'*'^^^-^^ r^^^^-'^ c^--^^'^ — j$ij£\, — that is to say, the People of, or possessing, the Book, GvScnptvre: the People possessing the Admonition or Revelation; those to ivhom the Book, or Scripture, hath been given : those to ivhom WEt have given the Book, or a portion of the Book. These expressions are scattered throughout the Coran, occurring about no times. So notorious and patent was the fact of the Jews and Christians possessing a written and Divine Scripture, that it fur- nishes their commonest designation. The phrases are so fami- liar to every reader of the Coran, and are met with so frequent- ly, that it would be superfluous and inconvenient to introduce at length into this collection the various verses containing them. t That is, God. TO THE JE^nSH AND CHRISTIAN SCRIPTURES. O Of tlie remaining passages^ it may be tliouglit by the reader tliat some have only a remote connection Great care taken to in- -,1 ,1 i • . t» x -i. 1 i tro'i1y tMs,i.e, the prosperity of the good, and their well-being in a future world ; is in tie former loolSji. e. those revealed before the Goran." II. — Similarly, SuRA LIII., V. oG.f j.=^" b';^*- " -i «' ^ -' s ^ o' o- S;;^ * Xj^bx ^.Jj/0 * L-aS.^ L.JiS-^ J * «Jo >l^ ^j.*j * iS^'i Igil ^^^ ^ ^ -' ^ "^ • VERILY IT IS AX ADMONITIOX,- AND HE THAT DESIEETIl UEMEJIBERETH THE SAME ; IN PAGES HONORABLE, EXALTED, PmiE; (Wniien) BY THE HANDS OF SCRIBES, HONOrBED AND JUST. This verse appears to relate to the Coran ; but as it is, by some com- mentators of note, understood to mean " The Books of the former Pro- phets, with which the Coran agrees," it has, for the sake of complete- ness, l^ben added. IV. — Sura xxxir., v. 23. bj.sr^'1 s^j-^ Slxl*.^ ^ i.'lil ^-o 'CJ^^ '■) ^S'S Jli L_)UxJ 1 ^yo Uaj ] ^vill . • ^ C — — ' ^O-^ tj py y P y ^ P y ^ ^ ^ -^ 9 ? y y~.^ p y ^ AND VEEILY WE GAVE MOSES THE BOOK : WHEEEFOEE BE NOT IN DOUBT AS TO THE REVELATION THEREOF, AND WE MADE IT A DIRECTION TO THE ISRAELITES. AND WE MADE FROM A3I0NG THEM LEADERS WHO SHOULD DIRECT ACCORDING TO OUR COMMAND, WHEN THEY WERE STEDFAST, AND BELIEVED IN OUR SIGNS. VERILY THY LORD, HE WILL JUDGE BETWEEN THEM ON THE DAY OF RESURRECTION AS TO THAT CONCERNING WHICH THET DISAGREE. The Book referred to is the Pentateuch, which was revealed by God as a "direction" to the Israelites. Mahomet is here commanded 6 THE TESTIMONY BORNE BY THE COHAN not to be in doubt as to the reception of this Revelation, and the acknowledgment of it as Divine. Some construe the words as signifying that Mahomet is not to be in doubt as to the reception of the Coran, — or as to his meeting with Moses, — or as to the reception by Moses of the Pentateuch ; i_x5l.aJ ^^-o ^_^)■« i_<>^JiJ ^^■^ y] •~r>^i'-^\ i^;"* ^^ c^"* ;' v^"^^'' i — HaidJuiwi.—These interpretations do not however affect the testimony in the text to the Book of Moses. The passage implies, farther, the continuance of the Old Testament among the Israelites. God gave them " Leaders," or Instructors, who directed them according to His commands ; that is, according to the commands conveyed in the Revelation above mentioned ; — ^f^Vxl] ^j^s^y &; LUi-o^u j) w |*fl.y li^^b i^U^SIj J ^<:J] ^^ 4,^>U J]-^ — Baidhdwi. — The Jewish people, at these times, persevered in the Faith, and were constant in the right belief of the Revelation ; — ^\ \j^'. Mahomet, in his reasoning with the Mcccans, had appealed to the contents of the Jewish and Christian Scriptures, as well as to the Coran, in proof of the Resurrection which they denied. But the Meccans replied that they believed aieither in the one nor in the other. Note, that the manner in which the Meccans are here represented as speaking of these Jewish and Christian Scriptures, is as of known books, extant and current in the land. IX. — Sdra xli., v. 45. ci^l^i 'i^y^ AND VERILT WE GAVE MOSES THE BOOK, AM) THET FELL TO VARIANCE CONCERNING IT. X. — Sura xlv., v. 16, 'i-^^^\ s;^ c / ■> i' ' / f / AND VERTLT WE GAVE THE CHILDREN OF ISRAEL THE BOOK, AND WISDOM, AND PROPHECY, AND WE NOURISHED THEM WITH PLEASANT FOOD, AND WE EXALTED THEM ABOVE THE REST OF THE WORLD : AND WE GAVE THEM PLAIN DIRECTIONS IN THE 5IATTER (of Religion,) AND THET FELL NOT TO VARIANCE UNTIL AFTER DIVINTl KNOWLEDGE {or THE REVELATION,) HAD COME UNTO THEM, OUT OF JEALOUSY AMONG THEMSELVES. VERILY Tin' LORD WILL DECIDE BETWEEN THEM ON THE DAY OF JUDGMENT, CONCERNING THAT ABOUT WHICH THEY DISAGREE, This passage, besides bearing testimony to the Divine origin of the Jewish Scriptures, illustrates the nature of the errors into which the possessors of that Revelation are said to have fallen. The Revelation contained plain instructions for their direction ; yet notwithstanding TO THE JEWISH AND CHRISTIAN SCRirTURES. 9 tliis Divine knowledge and guidance, they fell to variance among them- selves ; — alluding prohably to the differences between the Jews and Christians, which, according to the Coran, Mahomet was seat authori- tatively to compose. It was, in the language of the text, from ill-feel- ing, jealousy, and envy among themselves, that these differences sprang up ; not from any imperfection in their Scriptures. XI. — SuEi. XXXVII., V. 36, uizjUUiJl J5;j VERILT "S\'HEN IT IS SAID TJ:^TO THEM ;— THERE IS NO GOD BUT THE LORD : THEY ARROGANTLY REPLY- WHAT ! SHALL WE GIVE UP OUR GODS FOB A POET AND A MADMAN? NAY, HE COMETH WITH THE TRUTH. AND ATTESTETH (tte Uevelations,) OF THE {former) APOSTLES. Thus, in replying to the hostile Meccans, the main justification of the prophet against their accusation of his being an insane Poet, was that he brought the truth, and bore witness to the revelations of former Apostles. XII. — Sura xxxvii., v. 114. cuUlv^i!! s;^«- AND VERILY WE AVERE GRACIOUS TO MOSES AND AARON, AND SAVED THEM AND THEIR PEOPLE FROM GREAT TRIBULATION; AND WE BROUGHT THEM ASSISTANCE, AND THEY WERE THR CONQUERORS; AND WE GAVE THEM THE PERSPICUOUS BOOK, AND DIRECTED THEM INTO THE RIGHT WAY. ^^ The ^perspicuous Booh ; — 'ii.p\ySi y; that is, the Tourat."— 5rti- dlidtvi; Jelalooddeen. c 10 THE TESTIMONY BORNE BY THE CORAN XTII, SUKA XXVI., V. 191. >] y«.'!^'l\ «;^«; 3-o~ /- & — ' (J / — ■ / (j / p//s p / /ij/ o IJ ^_/~. o^^ & ^/ ''•' 'S VEEILY IT IS A EETELATIOX PROM THE LORD OP CREATION; THE PAITUFUL SPIRIT HATH CAUSED IT TO DESCEND ON THY HEART, THAT THOU MIGHTEST BE ONE OP THE WARNERS. IN THE PLAIN ARABIC TONGUE. AND VERILY IT IS IN THE PORMER SCRIPTURES. WHAT ! IS IT NOT A SIGN UNTO THEM THAT THE WISE MEN OP THE CHILDREN OP ISRAEL RECOGNIZE IT ? In proof that the Coran is a true Revelation, Mahomet, addressing the Meccans, asserts that "it is in the former Scriptures;" — that is, as being mentioned therein, or, more probably, as containing a Revelation of similar purport. Thus Baidhawi ; — i;/cj,ii;C>J! ^iSSS ^ slis/e ^j Ss^i ^jl ; " verily the mention of it, or the purport of it, is in the preceding Scrip- tures." The foTvxer Scriptures are the Jewish and Christian revela- tions; so Jelalooddeen ; J-^=^'^\ ; t:^.>)/'K To strengthen the argument it is added ; — "Do they not perceive it to be evidence of the truth of the Coran and the Mission of Mahomet Ci^'^ ^Iff o.^s:'* s^.o ^1 (j^*" BaidJidwi,) that those of the children of Israel learned in the Scriptures, j'eeoy;z2'2^e J and acknowledged the Coran to be divine, lecause of its similarity to their oion Scriptures. '' Thus Baidhawi ; — ^qi^li ^ 'i.^i'd-J] .vC«.u s^J^«J ^^1 ; — " that they recognized it by the aforesaid marks in their Scriptures." We need not doubt that Mahomet really did believe that he was predicted in the former Scriptures as a prophet about to arise ; nor that some learned Jews, trusting to his earnest attestation and confirmation of their Scriptures, gave their evidence in favour of his Revelation and Mission. Our business here is not to seek the grounds of such testimony, but to draw attention to the manner in which the Jewish Seriptm-es are spoken of in the text as books current amongst the Jews, — books, the contents of which are alleged to be so coincident with the Coran, that the coincidence is brought forward in reasoning with the Meccans as a proof of the inspiration of the Coran itself ; and the argument is supported TO THE JEWISH AND CHRISTIAN SCRIPTURES. 11 by the evidence of the learned Jews themselves as being familiar with the books appealed to. Such language could only be held of extant, genuine, authoritative books; — Scriptures acknowledged at least by Mahomet to be such: and regarding which there was no suspicion of corruption or interpolation. XIV. — Sdra XLVI., V. 4. uil«^i!l «;j*« BRIXG ME A BOOK (revealed) BEFORE THIS, OR ANT FOOTSTEP OF KNOWLEDGE, IF YE BE TRUE. Mahomet here challenges the Meccans to produce any inspired book, or remnant of divine knowledge or revelation, ( ^l^ ),in support of their doctrine that idolatry was permitted by God, or that idols are a means of approach to him, for this was pleaded by the INIeccans against the prophet's denunciation of idolatry. The Jewish and Christian Scriptures are not directly mentioned. But Mahomet would not have made this vu-tual appeal to them, had they contained anything, either originally or by interpolation, favour- ing else but the pure and sole worship of the One Only God. It is as much as to say, — ^"You may search through the previous Scriptures, but you will not find in them one word in support of your position." XV. — Sura xlvi., v. 10. ui'^i^^^i'l jj^j**^ .■^ // / y y y / / / -f y i _ / y^ ''-' / y^i —i^ i,i>'^y ^ y^ ■ y ^y-^' o y / f — / ^ SAY:-'WIIAT THINK TE? IF (itm Revelation) BE FROM GOD, A^:D YE REJECT IT, AND A WITNESS FROM AMONGST THE CHILDREN OP ISRAEL WITNESS TO THE LIKE THEREOF AND BELIE\T: ; AND YE PROUDLY DESPISE IT. VERILY GOD DOTU NOT GUIDE THE ERRING PEOPLE. A Jew, either residing in the vicinit}'- of Mecca, or havmg visited it perhaps from Medina or elsewhere, — at any rate known at Mecca, — is quoted to the people there as bearing testimony to the correspondence of the Goran with his Scriptures, and accordingly believing in It. Ig THE TESTIMONY BORNE BY THE CORAN "Does not this," says Mahomet, "prove the divine inspiration of the- Coran, and yet ye proudly reject it ?" So Baid/unvi; — Wi>.^oJ| ^iW! ^;^ Jsf^yJ) ^J> U ^s, ^ ^^l^sjj JX^ ^k^ ^s> js:^ Ifi^lk^ ^^^M y^^ ^_s^y° '^^ ij^ Jyf ■^ / ^ " / / / / J / / #/ ^/ ' AND (call to mind) "RTIEN WE CAUSED A COMPANY OF THE GENII TO TUEN ASIDE tINTO THEE THAT THEY MIGHT HEAE THE COEAN; AND WHEN THEY WEEE PEESENT THEEEAT, THEY SAID.-GH-E EAE.-AND WHEN IT WAS ENT)ED, THEY EETUENED TO THEIR PEOPLE AS WAENEES ; THEY SAID -OH OUE PEOPLE ! VEEILY WE HAVE HEAED AB00K.EE-\T]ALEDAFTEEM05-ES, ATTESTING THE EEVELATION THAT PEECEDETH IT; IT lEADETH TO THE TEUTH, AND UNTO THE STEAIGHT PATH. "Attesting that which is before it," (lit letween its lianch,) that is, the preceding Scriptures. So Jelalooddeen, — ^1 jj.^. ^i UJ li'o.-^^ isl^^XJK SMi.'s^i '^attesting that which is hefore it, i. e. which precedeth it, as the Tourat." t At this stage of Ms mission, there is no doubt that Mahomet gave forth, and pro- bably believed, the object here stated to be his real object. By and bye, the scope of his designs changed with his circumstances ; and in the full development of Islam the Coran is no longer a mere attestation of, but a virtual addition to, the previous Scriptures, carrying the superior weight of being the last, and therefore most authoritative, deliverance of God's will. It is not, however, expedient in the present treatise to bring forward this point prominently, becatise it would be oflFensivc to the Mussulmans, and the object is to attract them to our Scriptures, not to repel them by arousing a controversial and hostile spirit. 14 THE TESTIMONY BORNE BY THE CORAN The description by the Genii to their brethren of this new reveh\tion, was that it attested or confirmed the truth of the previous revelation. This was its chief featm-e ; its leading object ; that by which they cha- racterized and distinguished it. This, it will be observed, is perfectly in keeping with the passage last quoted, (No. XVI.) XVIII. — Sura xxxv., v. 25. ^oCjUJI i.y^ ' ^j4^0-~- {jpffst (jfij'—' ^ (j/ ^ /• ^ -^j / ^ ' (j // /j; kWp O '' AND n? THEY REJECT THEE, ^^:RILT THEY WHO PRECEDED THEM REJECTED THEIR PROPHETS, WHO BROUGHT THEM CLEAR SIGNS, AND WRITINGS, AND THE ENLIGHT- ENING BOOK. The Jewish and Christian Prophets and Scriptures are evidently meant. XIX. — Sura xxxv., v. 31. ia:>lU| «\^^ AND THAT WHICH WE HAVE REVEALED UNTO THEE IS THE TRL'TH, ATTESTING THAT WHICH PRECEDETH IT. "Attesting that which precedeth it ;"• — /. e. the Sacred Scriptures before revealed. Thus Jelalooddeen, ^KKW ^^ jc/c^Jii"; and Baidhawi, Such attestation, or confirmation of the preceding Scriptures, is here again mentioned as the descriptive feature of Mahomet's revelation. XX. — Sura xix., v. 11. ^.y^ ^^y^ OH JOHN ! TAKE THE BOOK WITH POWER ;-AND WE GAVE HIM WISDOM WHILE A CHILD. God (who is here the speaker,) directs John the Baptist to take the Book,i. e. the book of the Jewish Scriptures ("The Touvat," Jelalood- deen and Haidhiiwi) with power: — an acknowledgment that the Jewish Scriptures existed in the time of John and Jesus, genuine and uncorrupted. TO THE JEWISH AND CHEISTIAN SCRIPTURES. 15 XXI. — SuEA XIX., V. 28, 29. ^i^-^ «^;*« •> ;? ^ ' / ' '' :^ AND SHE rOTtf?-!/; POINTED TO HIM (the htfant Jesus-.) THEY SAID,-HOW SHALL WE SPEAK WITH A CHILD IN THE CEADLE? (The infant Jesus) SAID— VEEILY I AM THE SER- VANT OF GOD; HE HATH GIVEN ME THE BOOK, (i. e. the Gospel) AND MADE ME A PROPHET. There is not much in this passage, excepting the mere mention of the divine origin of the Gospel. XXII. SuEA XLII., V. 1. (_?;^'^n »\^*« THUS DOTH THE GLORIOUS AND WISE GOD MAKE REVELATION UNTO THEE AND UNTO THOSE THAT PRECEDED THEE. As to the style and mode of inspiration, the Corau is here put on the same category with the revelations to former projohets. The Jewish and Christian Scriptures, being revealed in the same way as the Coran, the Mussulman is bound to render to them a similar reverence. XXni. — Sura xlil, v. 12. ^>^y^\\ s^ HE HATH ORDAINED UNTO YOU THE RELIGION WHICH HE COSmANDED UNTO NOAH, AND WHICH HE HATH REVEALED UNTO THEE, AND WHICH HE COMilANDED UNTO ABRAHAM, MOSES, AND JESUS;- VIZ., MAINTAIN THE (/,■«?) RELIGION, AND BE NOT AT VARIANCE THEREIN. It is the same religion, — Islam as inculcated at this stage of the Coran, — with that revealed to Noah, Abraham, Moses, and Jesus; i. e. the religion of the Old and New Testaments, — Judaism and Christianity. 16 THE TESTIMONY BORNE BY THE CORAN XXIV. — Sura xlii., vv. 14, 15. ^jy^^] s^^^^ ^s'^J) >dUr| ^xJ . tjJUf] W >0^. ^ Iw. ^'^\ >CLo JuS.fi) d?*,^! ^ AND THEY DID NOT DIFFEB, UNTIL APTEETHE KNOWLEDGE (of Dimie -Revelation,) CAME UNTO THEM, JEALOUSLY AMONG THEMSELVES: AND UNLESS THE WOED HAD GONE FOETH FEOM THY LOED (renting them) UNTIL A FIXED TIME, VEEILY IT HAD BEEN DECIDED BETWEEN THEM. AND VEEILY THEY THAT HAVE I_VHEEITED THE BOOK AFTEE THEM ABE IN A PEEPLEXING DOUBT EESPECTING THE SAJIE. WHEEEFOEE INVITE (unto Ike true faith,) AND HOLD FAST AS THOU HAST BEEN COMMANDED, AND FOLLOAV NOT THEIE DESIEES. AND SAY,-I BELIEVE IN WHATEVEE BOOKS GOD HATH EEVEALED, AND I AM COMMANDED TO DECIDE BETWEEN YOU : GOD IS OUE LOED, AND YOUE LOED. TO US WILL (be reckoned) OUE WOEKS -TO YOU, YOUES. THEEE IS NO GEOUND OF DISPUTE BETWEEN US AND YOU. GOD AVILL GATHER US TOGE- THEE, AND TO HIM SHALL BE THE EETUEN. The above passage follows close upon the precedmg text (No. xxiii.,) in which mention is made of the Jewish and Christian propliets, and the one true religion. It is here asserted that the people to whom the divine knowledge of the true religion came, i. e. the Jews and Christians, fell to variance after receiving that knowledge ; that Grod's wrath might at once justly have destroyed them for their enmity, but that they were respited till the day of His decree ; and that those who inherited the Scriptures after them, i. e. the Jews and Christians of Mahomet's time, are in doubt and perplexity regarding their true meaning. So the commentators. *' Those that have inherited the booh after them, and they are the Jews and Christians;"— ^^UiJl , ^i^^xM ^a , ^?> c^m ^ ^^^ ';^';;1 ^l^^ Jelalooddeen. "That is, the people of the book that were in the time TO THE JEWISH AND CHEISTIAN SCRIPTURES. 17 of the propliet." J^^l >h^ J> !yl^ t^.JJ^ i_>i:c|^>.«>,. — " Are in doubt regardi'iig the same, i. e. regarding their book, not knowing its real pm-port, or not believing in it with a true faith." *i« t-Ci- ^ Mahomet is accordingly to invite them to the true Faith, to be himself stedfast in the doctrines commanded by God, and not to follow the vaia imaginations of the Jews and Christians. He is at the same time to declare his behef in all that God has revealed to them, and to say that he is empowered by God to decide their differences and disputes. He ia to impress upon them that their God and his God are one and the same ; that the works both of the People of the Book, and of his own People, will be accepted ; and that there was no real cause of difference or dispute between them. — (Compare Art. X.) In this passage it is evident, ^ — First, that Mahomet speaks of the Jewish and Christian Scriptui-es as inherited by the Jews and Chris- tians of his own day, as then extant, and as in general use amongst them. Secondly, that he expressed his belief in those Scriptures in imquali- fied terms, necessarily implying that they were regarded as genuine and uncorrupted. Thirdly, that the only cause of dispute between him, and the Jews and Christians of the day, was the alleged doubts and differences into which they had fallen, their erroneous interpretations and doctrines, their enmity and divisions among themselves. There was no real cause of difference between Mahomet and them ; no &=^ or ground of controversy. Their errors and differences, which had in reality no support from their Scriptures, Mahomet announced himself commissioned to adjust. After professing his belief in their Scriptures, he adds : — aS^Vt) ^'^'■'^ ^\A ; and I am directed to decide "between you. The whole tenor of the passage is directly opposed to the slightest imputation against either the genuineness or the Divine authority of the Scriptures, either Jewish or Christian. XXV.— Sura xl., vv. 55, 56. ^i,A »;j- 18 THE TESTIMONY BORNE BY THE COHAN AND VEEILV TTE GATE UNTO MOSES GriDANCE, AND "VTE CAUSED THE CHILDBED OF ISRAEL TO INHERIT TlIE BOOK,-A GUIDE AND AN ADMONITION UNTO PEOPLE OP UNDERSTANDING HEARTS. WHEREFORE BE PATIENT, TOR THE PROMISE OF GOD 13 TRUE, AND ASK PARDON FOR THY SIN, &c. Commentators agree that the Book here meant is the Tom-fit. The books of the Old Testament, were mherited through the providence of God by the Israelites from generation to generation, as " a guide and admonition to the earnest enquirers." The fact is used in the text as an argument why Mahomet should have patience and trust in the cer- tainty of God's promise to him. XXVI. SUKA XL., V. 72. ^^y^\ '^^y'^ /S // / J / / /^ // / J / / / THEY WHO REJECT THE BOOK, AND THAT WHICH AVE HAAT; SENT OUR MESSENGERS WITH, THEY SHALL KNOW ;-WHEN THE COLLARS SHALL BE ON THEIR NECKS, AND THE CHAINS BY WHICH THEY SHALL BE DRAGGED INTO HELL;-THEN THEY SHALL BE BURNED IN THE FIRE. These awful punishments are threatened not only against the rejecters of the Goran, but ar/ainst the rejecters of that which God sent His previous 2Iessengers with, i. e. the Jewish and Christian Scriptures. Both revelations are on the same footing; the danger of their rejection the same. When Mussulmans of the present day are tempted to speak despite- fuUy of the Jewish and Christian Scriptures, and of their blessed con- tents, let them well weigh such passages of the Goran as the above, lest they incur the peril of the pmiishment here indicated. XXVn.— Sura xxv., v. 36. J-'sfl\ s^^«. * 7"3; ^'if' ^^^^ ^'^ Ixl*.:^ ^ e-jUiJ I ^y^ UaJ ] c^iiJ y AND VERILY WE GAVE MOSES THE BOOK, AND WE APPOINTED HIS BR0THE3 AARON HIS HELPER. Simply V reference to the divine origin of the Book of Moses, " the Tourat." — (JelaJoodcleen.) 6 TO THE JEWISH AND CHRISTIAN SClUrxUEES. 19 XXVni. — Sura XX., V. 132. «^j*« |_Ji: '^ asr^ j J U ^v.jy >9U J ^\ 6Ji^ ^^ hii UxJb "i yl '/^ ) / /, / p AND THEY (//i« Meccm^) SAY. -"IF HE DOTH NOT BRING US A :SIGN FilOM HIS LORD. (!oe ioi« «o< believe.)" WHAT ! HATH NOT AN EVIDENT DEMONSTllATION COMB UMO THEM IN THE FORMER PAGES ? The "former pages" mean undoubtedly the Scriptures in use amongst the Jews and Christians. Baidlmwi explains it thus: — i!>^U.'*»M ^^-0! ^/o — '• the Toui-{it and the Gospel, and all the divine books." But the only divine book, or books that even claimed to be divine, known to the Meccans (who are here addi-essed,) were the Scriptures of the Jews and Clii-istians dwelling in Arabia and the adjoining lands. And it is evident that to them exclusively reference is here made. When the Meccans called for a sign or miracle, Mahomet refers them to the evident demonstration already contained in those books. He would not have made this appeal, unless the books Jn question had been notorious, and in common use in Arabia and the neighbouring countries, and therefore easily accessible to the Meccans: neither would he have made it, miless he had regarded those books as divine, authen- tic, and uncorrupted. On any other supposition to have given this aijswer to the Meccans, would have been stultifying and absurd. XXIX. — Sura xliii., v. 43. uJ^yi s^j«^ / AND ASK THOSE OF OUR APOSTLES WHOM WE HAVE SEXT BEFORE THEE. WHETHER WE HAVE APPOINTED ANY BESIDES THE MERCIFUL, AS A GOD WHOM THEY SHOULD WORSHIP. *' Ask those of our Apostles whom we have sent before thee," that IS their people, — those learned in their writings and doctrines •■, (>^o-^\ ^\ j»^bii >IoJIp j BaidMw ;-^" the people from amongst those of the two Books," i. e, Jews and Christians, — c^Mi^-^' <-^*^' ^^ c?'*,*'*' — Jdalooddeen. 20 THE TESTIMONY BORNE BY THE CORAN Mahomet is directed by God in this way to enquire of the former Apostles, and thus make sure that He has uniformly, in previous revelations, forbad idolatry. Referring to the previous Apostles, means therefore to refer to their writings in the hands of the Jews and Christians. As shown by Jelalooddeen, the command of God that Mahomet should ask this question, is a mode of expression equivalent to assvu'ing the idolatrous Meocans that all the former prophets, and their inspired writings, countenanced or permitted the worship of none other besides the one true God : — J.i> ^Oojlf) ^l«=-b ^l^LiUl &> cl^«J|^ The passage thus indicates extant and well known Scriptures, to which, or to the people possessing them, Mahomet or the Coreish are referred by God for conclusive proof against idolatry. XXX. — Sura xii., v. 111. i-a^*-^ s;^«- J^ Jx^ii- ; i^l^„ ^ ^Si \ JiS^ ^Ji 5 l5;^ W.^^ J^ ^ IT IS NOT A STOET FABRICATED, BUT THE ATTESTATION OF THAT WHICH IS BE- rOKE IT. AND AN EXPLANATION OF EYEET MATTEE. A GUIDE AND A MERCY TO THE PEOPLE THAT BELIEVE. The Coran is here spoken of: — ijiys^liiJU — Jelalooddeen. Baidhdwi. And the argument is the same as in previous similar passages already explained. See Ai-t. XVI. XXXI.— Sura xi., yv. 17, 18. .i^a «^;«. ^' (i ^ ' t ' * » p ^ c-'c/ f t(j ^ t f TO THE JEWISH AND CHRISTIAN SCRIPTURES. 21 THESE ARE THEY FOR WHOM THERE IS NO PORTION IN THE NEXT LIFE BUT FIRE ; AND THAT WHICH THEY HAVE DONE SHILL PERISH; VAIN SIULI, THA.T BE WHICH THEY HAVE WROUGHT. WH4.T ! (shall stieh a one be equal unto him.) WHO PROCEEDETH UPON A PLAIN DIRECTION FROM HIS LORD ; AND A WITNESS FROM HIM fi. e. from the Lord) PRECEDETH HIM. AND BEFORE HIM (or IT) IS THE BOOK OF MOSES A GUIDE AND A MERCY. In drawing a picture between the wicked who shall perish, and the true believer, it is prominently noticed that the latter follows Mahomet or the Coran, preceded ly the Tourut, which is a guide and a mercy. This entirely coincides with the honorable and reverent mention of tho Scriptures throughout the Coran. XXXn. — Sura xi., v. 111. ii;a S;^*- / / / / * l-^ AND VERILY WE GAVE MOSES THE BOOK, AND VARIANCE AROSE REGARDING TT. AND HAD NOT THE WORD GONE FORTH FROM THY LORD, SUKELY IT HAD BEEN DECIDED BETWEEN THEM. AND VERILY THEY ARE IN PERPLEXING DOUBT CON- CERNING THE SAME. A testimony to the divine origin of the Book of Moses, For the rest see remarks on the passage quoted in No. XXIV., with which th© text corresponds. XXXin. — Sura x., v. 37. ^j^^i s;^-- / / / / / 33 THE TESTIMONY BORNE BY THE CORAN AxND THIS COBAN IS NOT SUCH THAT IT COULD HAVE BEEN FABEICATED BY OTHER THAN GOD ; BUT IT IS AN ATTESTATION OP THAT (/. e. those Scriptures) WHICH rEECEDE IT. AND AN EXPLANATION OF THE BOOK.-THERE IS NO DOUBT IHEEEIN- PEOM THE LOED OF CEEATION; WHAT! WILL THEY SAY, HE [Mahomet) ILITH rOKGED IT? SAY-THEN BEING A SUEA LIKE UNTO IT. When accused of fabricating the Coran, Mahomet, as on other occa- sions, appeals to the fact that it is on the contrary an attestation of the previous Scriptures. *'An attestation of that which is before it" (Uf. Letween its hands,) viz., "of the Scriptures ^recedim^ it," i_^XXJ!^/cii_)^j ^^ ^iJ>, — Jelalood- deen ; — or, "corresponding with the divine books that precede it," Such reference to the Coran, as confirming the preceding books, or corresponding with their contents, forms a positive appeal to the books themselves as in the hands of the " people of the book," and easily accessible to the Meccans ; and this is inconsistent with any other sup- position than that those Scriptures were held by Mahomet to be divine, authentic, and uncorrupted. XXXIV. — Sura x., v. 93. (^y. s;^*- IF THOU AET IN DOUBT EEGAEDING THAT WHICH WE ILIVE SENT DOWN UNTO THEE. THEN ASK THOSE WHO BEAD THE BOOK, {revealed) BEFOEE ^THEE. VEEILY THE TEUTH HATH COME UNTO THEE FEOM THY LOED ; BE NOT THEEEFOEE AMONGST THOSE TH.1T DOUBT. "The Book revealed before Mahomet," is explained by Jelalooddeen to mean the Tourat ; but there seems no reason to confine the refer- ence to it. Here, as in many other passages, the word is obviously used in its widest sense, and intends the Scriptm*e in use both amongst the Christians and Jews, The object of God, in referring Mahomet to that Scripture and its possessors, in order to be satisfied of the inspiration of the Coran, is explained by Baidhawi thus: — "for verily it (i.e. that which We have revealed to thee) is held as certain amongst them, — proved in theii- books TO THE JEWISH AND CHUISTIAN SCUIPTURES. 23 after the manner of that which we have revealed to thee. The ohject is the proof of that, and the calling in of the testimony of the antece- dent books." — ^_<^.J) lUsM U js) Jjf f»^xi ^9 c>iG ^JCiiJj? Jis" &i!.> " Ask those ^v7lO read the look revealed before thee." Read, or " are reading" the Scripture. It is the present or imperfect tense, and has the signification of, "who ai*e in the habit of reading" that Scripture. The Scriptures are appealed to as books in tise, publicly and privately, amongst the Jews and Christians: and Mahomet is desired to make enquiry from those who read them, in order to satisfy his doubts, with- out limitation to any particular class or tribe. The enquiry is not con- fined for instance to the Jews of Yemen, Medina, or Kheibar ; or to the Arab Christian tribes, such as the Bani Harith of Najran, the Bani Tay of Tayma, or the Bani Hanifa of Yemama. The prophet is refer- red without distinction to all who use and read the Divine Scripture, formerly revealed, whether Abyssinians, Syrians, Arabs, or Egyptians, whether subjects of the Ghassanide kingdom, of Hira, of Constanti- nople, or of Persia, It is the Jewish and Christian Scripture thus in cuiTcnt use through- out the civilized world in the time of Mahomet, which by being so appealed to, for the purpose of silencing the doubts of the prophet, is stamped by the Coran as not only inspired, but as genuine, pure, and free from corruption. XXXV.— SuEA Yi., V. 20. f.U;)Jl b-;,«, j_5j^i^ ^,c^\ ^'■^^i\ ^.5^'*:! ^^^ "^V;*^ ^J^^\ ^^ ^-^^M ^..^^ ' f o s ' Of' 0;>' ^oS THOSE TO WHOM WE HAVE GIVEN THE BOOK RECOGXIZE HDI AS THEY RECOGNIZE THEIR, OWN SONS. THEY THAT HiVVE DESTROYED THEIR OWN SOULS, THEY BELIE \TG NOT. Commentary. — '^Recognize him; that is, Mahomet, by the description of him in their book." ^^,M<, J> i.iU.b j>«.='^ J^.—Jelalooddeen. " Recognize him ; that is, recognize the prophet of God by the descrip- tion of him mentioned in the Tourat and the Gospel. As they recognize their oivn sons, that is, by their individual marks. They tvho have 24 THE TESTIMONY BORNE BY THE CORAN destroyed tleir own souls, that is, from amongst the people of the Book and the iciolators, tJiey do not believe." a^uIs^ ill! J^-; u/;*i -s^;';"?. ^u.«il );^=. ^>,6)) ^ita=? ^fl> >Uj\ ^,i;*:> ^^ J^:/l ; 5!;;:^M^ S;/i*Jl See the notes on previous entries, Nos. VII. and XIII., where a simi- lar recognition is spoken of. It is quite evident that Mahomet thus repeatedly refers to the Jewish and Christian Scriptures, through their possessors, the Jews and Christians of his day, as containing evidence in favour of his claim and doctrines ; and that such reference is always made as to authentic and uncorrupted writings, without any hint or suspicion of their having been tampered with. XXXVI.— Sura vl, v. 90. ^Ui^JI ii;^ THESE ARE THET TO WHOM WE HLVVE GIVEX THE BOOK, AXD WISDOM, KlSJi PEO- PHECT, AND IF THESE (the Meccans) DISBELIEVE THE SAME, VERILY WE HAVE GIVEN IT IN TIIUST UNTO A PEOPLE WHO ABE NOT DISBELIEVERS THEREIN. THESE ARE THEY WHOM GOD HATH GUIDED; WHEREFORE PERSEVERE IN THEIR DIRECTION. The parties, referred to in the opening words of this verse, are the Jews and Christians. The preceding verses contain an enumeration of the chief patriarchs of the Israelites and Christians, from Abraham to Jesus, including " David, Solomon, Job, Joseph, Moses, Aaron, Zacharias, John," &c., with " their fathers, offspring, and brethren," Then the text proceeds : — " These are they to whom We have given the Book, and "Wisdom, and Prophecy ; and if these (tTie people of Mecca, Jelalooddeen ; iTie Coreish, Baidhawi,) reject the same, verily We have made (or shall make) it over to a people who will not be disbelievers therein," '^The JBoolc, meaning the Scripture generally," — u^W^ ^i i^.*.;-*. v^J^' " We have made it over, that is, its guardianship or care,"— ^ W5^ ^yj>]^i J, BaidMwi ;—."yvQ\\Vi'Q committed the watch over it," l^^Ui^^ V ^'^>^)^— Jelalooddeen. TO THE JEWISH AND CHRISTIAN SCRIPTURES. 35 The parties thus constituted the guardians of the Scriptures of the Old and New Testaments, are variously supposed to be the Jewish and Christian followers of the prophets before specified, or the followers of Mahomet ; — " and these are the prophets aforesaid, and those that are their followers ; or, as others say, the followers or companions of Mahomet; or, all that believe in him, &c."^^^Ia^ ;uj)r'^*^l ■'^f'^l i*^ ; •J! &i ^>c] ^ J^ ,^ j.yJ) ^^s'^] ;! jUfl3U1 Jxi y — Baidhdwi. It is immaterial to whom, in particular, the allusion applies. What is clear, and of main importance, is that the Coran refers to the Jewish and Chi'istian Scriptures then extant, as authoritative, inspired, ge- nuine ; — Scriptures which, though rejected by the idolatrous Coreish, God had made over, or would make over, in safe custody to a believing people. Has the promise been of none effect, that the Mussulmans of the present day suspect those Scriptures of corruption or interpolation ? Has the guardianship by the believing people, spoken of in the test, proved false ? Sui-ely the Mahometans themselves will not so discredit the words of theii- Coi-an. XXXVn.— Sura vl, v. 92. ^t*.;i)| S;^«. S> # 9 / i f ' s> /-—"' 53 — / / o •~ "it's Jo and ^^^W* some copies of the Corau have ^fs^. ^Jy^>^. and ^j^>^- — Jelalooddeen.) AND THEY DO NOT ESTIM.'i.TE GOD WITH A JUST ESTIJIATION, WHEN THEY SAY,- GOD 1L4.TH NOT SENT DOWN (revealed,) ANY THING TO MAN. SAY, -WHO SENT DOWN THE LOOK, WHICH MOSES BEOUGHT. A LIGHT AND A DIEECTION TO MANKIND ? YE (various reading THEY) MAKE IT UPON SHEETS OF PAPER WHICH YE (V. r. THEY) SHOW, AND YE {v. r. THEY) C0NCE.1L MUCH : AND YE AEE TAUGHT TIUT WHICH YE KNOW NOT. NEITUEE DID YOUR FATHERS. SAY.-GOD ; THEX LEAVE THEM TO SPORT IN THEIR FOLUES. 25 THE TESTIMONY BORNE BY THE CORAN The passage is thus explained by Jelalooddecn :— " 7%, "that is the Jews, do not estimate, Sfc," ^;^1 ^1 1;;^»U;— " wlen they say, th-at is to Mahomet, in their disputations with him concerning the Coran," J\^\ i s .^-^l^ dJ ; ^^)^ Iji*.* 'il ; — " Tliey (or ye) make it upon sheets ofpa- per,i.e. they write it in separate parts," (meaning scroZZs of parchments, paper, or leather,— the manner of the Jews having been from time imme- morial to copy the different books of the Old Testament upon such separate scroUs.) 'i^i^^ f^^ J *V!^!jj1 u3^' ^J — "and they (or ye) conceal much, viz., of that which is init, such as the description of Mahomet." ^^s'' ^*JS l^> U^ \yyi(S \f^i , Accordino- to the above Commentary, the text is addressed to the Jews. The oreater part of this Sm-a (VI., Imiam,) was delivered at Mecca, but the text itself was probably added to it after Mahomet went to Medina and when the Jews had commenced their opposition. They are alleged to have held that " God had not revealed any thing," i. e. after their own Scriptm-es ; or to Mahomet ; or perhaps that he had never sent down (Jy^) any thing materially, in the manner in which Mahomet said that the Coran was brought to him from God by Gabriel. In reply, Mahomet, as a complete refutation of such a doc- trine, points to " the book which Moses brought," then in their own hands ; and which they copied on sheets or scrolls, or (as Jelalooddecn explains it) in separate parts, so that they were able to bring forward such scrolls or parts as they wished to show when arguing with Ma- homet, and kept back such as they did not wish to show, because perhaps adverse to their argument. Mahomet no doubt believed that there were prophecies in the Old Testament, favorable to his mission, which the Jews of Medina, though possessing intact in their genuine Scriptm*es, did not choose to bi'ing forward, "Whether there really were such passages, it does not, at present, concern us to enquire. What is plain, and beyond dispute, is, that in the text, Mahomet refers to the Jewish Scriptures as inspired, extant, genuine : they are also spoken of in a manner implying that they wei^e possessed complete by the Jewish tribes at Medina, although those tribes were not candid enough to bring them all forward, but only such of their ghccts or scrolls as suited their purpose and argvmicnt. TO THE JEWISH AND CHRISTIAN SCRIPTURES. 27 XXXAOn.— Sura vi., v. 93. ^t«i51 «j,- AND THIS BOOK TTE HATE REVEALED-BLESSED.-CERTIFiriNG THE TEtJTH OF THAT (revelaliorC) WHIOI PRECEDETH IT, AND TH.\.T THOU MIGHTEST ADMONISH THE PEOPLE OF 5IECCA AND THOSE ABOITND IT. " That which is before it, L e. the books preceding it." *::uP.^;^ ^^JJ! ,J3S1\ ^ shj—JeIaloocldeen.—"T\\G Tourat or (other) hooks preceding the Coran.*' ilOj JH^] l-JXJ! ^I !s!j;X;| ^Lt^; — Baidhdioi. This passage immediately follows the preceding text quoted ia No. XXXVII, The main characteristic of the Coran is^^ still that it attests the preceding Scripture, being especially intended for the people of Mecca, and those that dwelt around it. XXXIX. — Sura vi., v. 114. ,»Ui^j x;^*- ^ / o-w pp 'Q/~^ f j;.— / ^ S/" ^ * ' o-— fpc y 'ijS s— ' f p / / , / f / HE IT IS THAT HATH SENT DOWN TO YOU THE BOOK, EXPL-ilNING (all ihinffs,) AND THOSE TO WHOM WE lUVE GIVEN THE BOOK KNOAV THAT IT (the Cordn) HATH BEEN SENT DO^VN FROM THY LORD IN TRUTH. WHEREFORE, BE NOT THOU (OK MAHOMET!) AMONG THOSE THAT DOUBT. " Those to ivhom toe have given the hook, i. e. the Tourat," Jelalooddeen, or rather generally the Jewish and Christian Seriptui-es ; so Baidhawi, — "meaning the believers of the people of the book," — ly-^eys i>\y^\ This, like previous passages, (Nos. VII., XIII., XV., &e.,) implies a similarity or coincidence between the contents and doctrines of the Coran, and those of the previous Scriptures ; and the testimony of the people, in whose hands God had placed the Scriptures, is adduced as a satisfac- tory proof of the truth of the Coran, and as a reason why Mahomet should not doubt. The remarks upon the previous passages are equally applicable here. gg THE TESTIMONY BORNE BY THE CORA?? XL.-— Sura yi., v. 124. ^U^ili «;^ ^ / / j^S U Ji- ^iji Jo. ^x|. ^ yi3 iuj ^«i-.U U^l 3 > -— ji >» ^ AND -VTHEN A VEKS-E COlffiTH TTNTO THEM, TIIEY SAT,-WE WILL NOT BELIEVE UNTIL THERE COJIE (a revelation) LIKE TNTO THAT WHICH THE APOSTLES OP GOD brought! * The people of Mecca, wlio opposed INIahomet, declined to receive his revelation nntil he should bring one resembUng the books of the previous prophets. An indirect reference is thus made to the Jewish and Christian revelations, the general character and style of which were known in Arabia, and even amongst the idolators of Mecca, XIJ. SUEA VI., V. 154. f»l*J^l S;;«' THEN WE GAVE MOSES THE BOOK COIITLETE AS TO WHATEVER IS EXCELLENT, AND AN EXPLANATION OF EVERY JLITTER, AND A DIRECTION AND A MERCY, THAT THEY MIGHT BELIEVE IN THE 3IEETING OF THEIR LORD, The previous Scriptures are thus complete and perfect in all that is excellent,, — they are an explanation of every matter, — a guide to salva- tion and a mercy. Could higher praise have been given to them ? and why is it that notwithstanding this praise, those Scriptures are so little valued and referred to by the followers of the Coran ? But if the former Scriptures were thus perfect, what was the need of this new revelation of the Coran ? The succeeding verse answers the question. TO THE JEWISH AND CHRISTIAN SCRIPTUREg. 29 XLII. — Sura vl, v. 155. clxiSI s;^ (/S ^ P '(JD Qsi'S'y/ o*3J— f y f 5^~/ ^ / / f fi '(tail's f ' / / / * 2^\ L>.s^j ^ ^^A) J ^O. ^ luj AND THIS BOOK. (Me Cordn) WE HAVE SENT DOWN.-BLrSSED; ■WHEREFORE FOLLOW IT, AND FEAR GOD, THAT YE MAY FIND MERCY;- LEST YE SHOULD SAY,-VERILY THE SCRIPTURE HATH BEEN REVEALED TO TWO PEOPLES BEFORE US, AND WE ARE IGNORANT OF THEIR READING ;-0R LEST YE SHOULD SAY,-IF THE SCRIPTURE HAD BEEN REVEALED TO US, WE SURELY WOULD HAVE FOL- LOWED THE DIRECTION BETTER THAN THEY; AND NOW VERILY A CLEAR EXPO- SITION HATH COME UNTO YOU FROM YOUR LORD, A DIRECTION AND 3IERCY, &c, " Jjcst ye should say, — verily the Scrijjtut'e hath been revealed to tivo peoples before us ; i. e. the Jews and Christians." — ^^>J) ^1 ^^^jujU^ ^Lp ^_3 A-^J|^ — Baidhdwi, and Jelalooddeen. The object of the Coran is here stated to be to take away all excuse from tlie Meccans and Arabs, lest they should say ; — " the Scriptures have indeed been revealed to the Jews and the Christians ; but they are of no avail to us, for we cannot read nor understand the foreign tongue in which they are written. If the Scripture had been revealed to us in Arabic, we had been as good believers as they." The Coran purports to have been revealed in order to take away this excuse. It was not (according to this text,) because the previous Scripture was defective, — (for it is, on the contrary, stated to " be perfect in all that is excellent, an explication of every matter, a guide and a mercy") — that the Coran was sent to the Arabs, but because it was written in a foreign tongue. And there is here as little imputa- tion against the genuineness and purity of the Bible, as against its completeness. Its only imperfection was that it was written in languages which the Arabs did not know, and that want alone the Coran was intended to supply. 30 THE TESTIMONY BORNE BY THE COHAN XLIIL — Sura xxviii., v. 44. i^-^aJ] 'i^y 9 'tf / / / AlfD VEMLT WE GAVE MOSES THE BOOK, AFTER THAT WE HAD DESTEOTED THE FOEBIER GENEEATIONS,-AN ENLIGHTENMENT UNTO MANKIND, AND A DIREC- TION, AND A MEECT, THAT THEY MIGHT BE ADMONISHED. A striking testimony not only to the divine origin of the Pentateuch, but to its value aS a light to lighten the Gentiles, — all mankind ; — a guide, and a mercy, to admonish and direct. XLIV. — Sura xxviii., v. 47. ^j&^\\ 'i^^ "^ 5 M^ V ; * ^"i^^- r*^ '-^ \ij^ r-'^ ^ r*^"* ^ ^ ^^ '^'^ ' / / ^ / / ^ / / 3.m;j lixH t::^!-;! ^ J U^'; )yyi>^ (»^>il o-oJ^S toJ ^^Jj'^-o (* 1^ "j^ / D i>(j/ l«.WI v^3.J)Ja1. — Baidhdivi. This is a reply to the speech of the Coreish, — What! is this any other than a mortallike yourselves ? He dh-ects them to ask the people of the book regardmg the condition of the ancient prophets." ^%^fi <_j'y?- • — Baidhdwi. TO THE JEWISH AND CHRISTIAN SCRIPTURES. 33 Mahomet, in thus appealhig to the possessors of the Sacred Scrip- tures Jewish and Christian, virtually appealed, in confirmation of his claims and doctrine, to the Scriptures themselves as extant and current among the Jews and Christians of his da3\ ]XLVIII. — Sura xxi., v. 49. -''•.^y^l ^^y*- AND VEBILT WE GAVE MOSES AXD AAROX THE DISTINCTION (Al Forcdd), AND A LIGHT, AND AN ADMONITION TO THE PIOUS.-THOSE WHO FEAR THEIE LORD IN SECEET, AND WHO TREMBLE POR THE HOUR (of Judament). THIS BLESSED ADMONITION ALSO WE HAVE SENT DOWN ; WILL YE THEEEEOEE DENY IT ? The Books of Moses are here spoken of as the Forcdn, and in terms of higli eulogy as a light to lighten the faithful, and an admonition to the pious, — those who fear God, and stand in awe of the hour of judgment. Why then do the pious Mussulmans, — those who aspire to the character here given, — not study this blessed book, and seek to enlighten themselves by its divine counsel ? The Coran is not spoken of in terms of higher praise than the Pentateuch is in this verse. The name " Al Forcan" is applied equally to the Tourat and the Coran, The tenor of the remarks here, as elsewhere, point to a book in current use, by which the piety and godliness of true believers were sustained and their souls enlightened. XLIX. — Sura xxi., v. 105. >UJD1 'i^^j^ / p. i>^ AND VERILY WE HAVE WRITTEN IN THE PSALMS. AFTER THE LiW, THAT MY SERVANTS, THE RIGHTEOUS, SHALL INHERIT THE EARTH. Zi THE TESTIMONY BORNE BY THE CORAN *' In the Psalms, that is, in the book of David ; after the admonition, i. e. the Tonrat ;" — jsl^^XJ! ^\ 6^] ] j>«^ ^ ^|! ^ t^lXs Jt yyVy'^^ —Baidhiwi, Others make ZuMr mean the sacred books generally. At any rate this is an admitted quotation from the Old Testament. And we find it in Psalm XXXVII. v. 29, — The righteous shall inherit the earth, and dwell thei'ein for ever. This admission of the inspiration of the Psalms as then extant, and in use among the Jews and Christians, is only in accordance with the tenor in which the Bible is spoken of throughout the Coran. L. — Sura xyil, y. 2. u^v^-JJ^ 8\^w AND WE GAVE MOSES THE BOOK, AND MADE IT A DIRECTION TO THE CHILDREN Oi)' ISRAEIi, r«rt*/-!iy;-TAKE NOT YE OTHEE THAN ME FOB A PATP-ON. *' TaTce not ye, — various reading, — that they should not taTce^ — S^'^i.^. !;6i^> is1y? ^j ; ''The Booh, i. e. the Tourat,"— JsKyUlc_.i:Ci:Jl .— Jdaluod- dee??. LI. — Sura xvil, vv. 4, 5, and 7. i_5^-*ill s^^.*, / '- / f ' ^ '' ^ •■ / ^ J,l W ^t>Ui X-i- I.x;Cjo UailJ j>£« >l:a. \'cM * K;.xb Ll^ Uxl . * ^1 Jivi- J) 1 uvr^ -^(.^ \'^\i -- -- -- * ^J! 2:^ b J.«,ls — Jelalooddeen. Mahomet is in this passage desired by God to refer to the Children of Israel for attestation of the narrative of tlie nine miracles shown by Moses to Pharaoh. Such attestation would of com-se be derived only from their Scriptures. LTV. — Sura xvii., v. 108. i_5;— ^' s;;- Lj ^h\ ilxi ^ J*i \ jy^l ^i^^ \ J\ \yUp 'i ^] i-i l^.Ul Ji ^; '^■^^ u"^ J ^""i J-^^ ^if^- -> ^^^ ^^'"''^' ^;;^" r^^"" * U:».ci«^ f^yi)i, ; i^;^>J ^jliii^J uJ?;^ "i * ^?*^*^ ' / / / / 36 THE TESTIMONY BORNE BY THE CORAN SAT-BELIEVE IN IT fthe CordnJ OE BELIEVE NOT ;-VEEILT THEY UNTO WHOM THE KNOWLEDGE (of Divine Revelation) HATH BEEN GIVEN FUOM BEFORE IT, WHEN THEY HEAR IT RECITED UNTO THEM, FALL DOWN UPON THEIR FACES WORSHIP- PING ; AND THEY SAT,-PRAISED BE OUB LORD ; VERILY THE PROMISE OF OUR LORD IS FULFILLED. AND THEY FALL .DOWN ON THEIR FACES WEEPING. AND IT INCREASETH THEIR HUMILITY. "Those unto wliom the Tcnoivledge of Divine Revelation hathheen given from before it; i. e. the learned who read the preceding Scriptures, and recognized the reality of (Mahomet's) inspiration, and the signs of pro- phecy," — 1;J;*; 'iJiAM.1] t_>lXXJ! l^jyi ,^>3Jt >W*J1 y!h ^ iUi' ^/o ^JaJl )^^\^i6i\ 'iy)S.l\ xl^U) J ^_5=>-yl 'i'iKis, — Baidhdwi. "And these were helievers from amongst the people of the Book ;" — i_jlXXJl j£>l \^yx ^Si y — Jelalooddeen. Mahomet is directed hy God to tell the unbelieving Meccans "that they might believe or not as they pleased; — those who were better able to judge, who had the previous Divine Revelations in their hands, — they believed in the Coran, and rejoiced in its tidings as a confirmation of their own Scriptures." This accords with the notices in previous passages (see Nos. VII., XIII., &c.) regarding the recognition of the Coran and the doctrines of Islam, by certain of the people of the Book, from their correspond- ence with the contents of their Scriptures. LV. — Sura xvl, v. 43. Js^l «;^^ / p^f// OpjJ'f / Oil' ^'>'P ' '^ AND WE HAVE NOT SENT BEFORE THEE OTHER THAN MEN WHOM WE HAVE IN- SPIRED ;-AVHEREFOEE ASK THE PEOPLE OF THE SCRIPTURE, IF YE KNOW NOT. (We sent them) WITH EVIDENT SIGNS AND BOOKS, AND ^^1E HAVE SENT DOWN UNTO THEE THE REVELATION, THAT THOU MIGHTEST MAKE KNOWN TO MAN- KIND THAT WHICH HATH BEEN REVEALED TO THEM, THAT HAPLY THEY MIGHT REFLECT. The first portion of the above passage is identical with Sura XXI,, V. 7 ; which see in No. XLVII. It contains, further, a reference to the miracles and Scriptures given to the former prophets. TO THE JEWISH AND CHRISTIAN SCRIPTURES. Sf LVI. — Sura xiil, v. 39. c^^JI s^,*« AND THOSE TO WHOM WE HAVE GIVEX THE BOOK, REJOICE FOE THAT WHICH HATH BEEN SENT DOWN UNTO THEE ; BUT OF THE CONFEDEEATES. THEEE AEE THAT DENY A PAET THEEEOF. " They rejoice, because of its correspondence with that which is with them." ^fiiiiJLp l^ aXSj)^/ ^^^=..sj — (Jelalooddeen ; ) that is, on ac- count of its conformity with their own Scriptures. Compare with other passages (as Nos. VII., XIII., XV., &c.) appeal- ing to the Jews and Christians as witnesses to the correspondence of the Corau with their Scriptures. LVU. — Sqra XIII., V. 45. ss-^i] X;^- (,/ ^ / Si / / i, St ^ / (^ p / (j ' »^ ' ' 3^— fi f^ ' ^5^^ \0-i^%^ 'J-inj ^s6 JJJ t»^yc CI^mJ S^^iS ^^.JJ \ J^i) ; ^^/ / / / / /' / / / AND THOSE WHO DISBELIEVE SAT,- THOU AET NOT SENT ;-SAT,-GOD SUFFICETH FOE A WITNESS BETWEEN ME. AND BETWEEN YOU. '■'■And he with whom is the knoivledge of the Book ; that is, from amongst the believers of the Jews and Christians," — v_>IaXJ| ^ip 8o.i.e ^^ ^ ^.LaJU) J Ci^^^\ yj^^i'^ c/*' — Jelalooddeen. Th& purport is similar to that of the preceding passage. Mahomet's witnesses at Mecca were, as here alleged, God, and certain of the Jews and Christians, to whose knowledge of their own inspii-ed Scriptures he appealed for evidence in favor of the Cor an. LVni. — Sura xxix., v. 27. <::^^iSxA s^j^ ' ' ///•■/ ^ AND WE GAVE TO HIM, (J. e. lo Abraham) ISAAC AND JACOB, AND WE PLACED AM0N& HIS DESCENDANTS PEOPHECY AND THE BOOK. ZS THE TESTIMONY BORNE BY THE CORAN "And the Booh, meaning thereby the entire class, that they should receive the four Books," — iio^U^ <_JCd! i^.^si ^^J\ s.i d.i,^, <-jIj:xJ|; — jBaldMwi. " Meaning the Books ; that is to say, the Tourat, the Gospel, the Psalms, and the Goran;" — J^^JJ! ^ s|;y^M J^ ^'>^^\ ^w^ v'-^xJ). ^LaJt ^ ,^.'jH J — Jelalooddeen. These are the Divine hooks, which (according to this passage,) were preserved among the race of Abraham. And the tenor of the text, as vpell as of the Mahometan commentators, implies that the Scriptures were preserved and handed down from generation to generation among the seed of Abraham. LIX. — Sura xxix., y. 46. ci^j^^^a.*!] 'iy^^ , ^ ^^ •■/ / ^ / / y ^9 (if S>' S> (j f ' f '' AOT) CONTEND NOT WITH THE PEOPLE OP THE BOOK, BUT IN A GENEROUS MAN- NER, EXCEPTING THOSE OP THEM WHO ACT WICKEDLY; AND SAT,-WE BELIEVE IN THAT WHICH H/VTH BEEN REVEALED TO US, AND IN THAT WHICH HATH BEEN EEVEALED TO YOU; AND YOUR GOD AND OUR GOD IS ONE, AND WE ARE TO HIM RESIGNED. The text shows the manner in which, at this period, Mahomet ad- dressed himself to the Jews and Christians; — more in the style of one identifying himself with their religions, than of one commissioned to supersede them. At any rate, it enables us to understand some of the grounds on which it was natural for the Jews and Christians to re- joice, — nay, to "weep for joy and gratitude," at finding the prophet of Mecca prepared to sustain and ratify their Scriptures in all material points, and anxious apparently only to reform the abuses of Image, Saint, and Angel worship, which had crept in amongst them. Further, there can be no stronger proof than this passage, of the reverence and faith reposed, and expressed, by Mahomet, in the Scrip- tures of the Jews and Christians: — "we believe in that which hath been revealed to us, and in that which hath been revealed to you; our God and your God is one; and we are to him resigned." The Mussulmans of Mahomet's time, and the succeeding genera- tion, would have laughed to scorn the miserable subterfuge set up bj TO TBE JEWISH AND CnillSXrAN SCRIPTURES. 39 some Mahometans of the present day, that it was not the Tom-iU and Gospel in universal use among the Jews and Christians, but some other Scripture, that Mahomet alluded to. Such a supposition is perfectly gratuitous, and runs counter to the whole tenor of the Coran. LX. — SuEA XXIX., V. 47. li:j;.s^*I1 S;^*- A>'D, Tni'S HAVE WK SENT DOWN TO THEE THE BOOK {the Cordn.) AND THOSE TO WHOM WE HAVE GIVEN THE SCRIPTURE BELIEVE IN IT. A continuation of the preceding passage. " The Scripture, i. e. the Tom-at ;" — sKjICil ^Ki;i\—Jelalooddeen. " The people referred to are Abdallah son of Sallam, and his companions ; or those of the people of the two Books (the Old and New Testaments), who reached the time of the prophet" — s.>})^\ y f^ii- ^^i\ aUI^ap ^e> * ^^olKJ\ Jil ^'c J.^J\ c^if^ (fj-iii" ^K y\—Baidlidwi. '•' Thus have we revealed unto thee the Bool; i. e. the Corsm, in the same manner as we revealed to them the Tonrat, &c. :"— Ukil U$ J\ Jf'A ^\3SS\ ^] W.3) uCJ^S ;, U^xij 'i\^y^\ i*^.yi — Jelalooddeen. Thus it is held in the text that the Coran is revealed in the same manner as the previous Scriptures were revealed. The form and style of inspiration are the same. The source is the same. Its object, — at least one great object, — was to confirm those Scriptures. The Maho- metan, therefore, who receives the Coran as divine, is bound to receive also as divine these Sacred books, and to study them with a reverence at least equal to that which they show to the Coran. LXL— Sura vil, v. 158. ^'/i!l «;?- j ^tc^z Lys-x) &j^^:^l ^c,\\ ^Jll^xx)] oVyi ^f-h>-l yjl c^\ ^OfO— -" (,!> ^Cj'' ' J'O-'C — • OfU'i' IhT'' ,e"5 40 THE TESTIMONY BORNE BY THE CORAN AND I WILL SHOETLT WRITE DOWN IT li. e. my mercy,) FOR THOSE WHO TEAR THE LORD AND GIVE ALMS, AND THOSE WHO BELIEVE IN OUR SIGNS :-THOSE WHO SHALL FOLLOW THE APOSTLE,-THE ILLITERATE PROPHET-WHOM THEY SHALL FIND WRITTEN, (i. e. desoibed) IN THE TOURAT AND IN THE GOSPEL AMONG THEM ; HE SHALL COMMAND THEM TO DO TILAT WHICH IS EXCELLENT, &g. This occurs in the answer given by God to the prayer of Moses at the time the IsraeUtes worshipped the Calf ; and is introduced as a pro- phetical annunciation to Moses of the prophet that was to arise in the latter days. Now, in this supposed prophecy, God is represented as say- ing that his people would "find him (Maliomet) written," i. e. would find a description of him, " ieside them in the Tourdt and Gospel:' They ■would find him written there, as Baidhawi and Jelalooddeen say, — &Xa^ • **»- b, — "by his name and his qualities." The verse, therefore, corresponds with the numerous previous passages in which it is alleged that the Jewish and Christian Scriptures, in the hands of the Jews and Christians of that day, contained evidence of the doctrine and claims of Mahomet. It clearly intimates that the Tom-at and the Gospel were cm-rent amongst the Jews and Christians of Mahomet's time, "by" or "amongst them," — |*it i^ii?. Those Scrip- tures are likewise spoken of here by God to Moses as an authoritative source of reference. It is therefore clear that the Sacred Scriptures, as possessed by the Jews and Christians generally in the 7th Century were, according to the Coran, authentic genuine and free from corrup- tion. LXII. — Sura yil, y. IGO. uJj^rDi s;^ / / / / ^ / / AND OF THE PEOPLE OF MOSES, THERE IS A PARTY THAT DIRECTETH WITH TRUTH, AND ACTETH JUSTLY BY IT. Supposing for a moment the groundless position to be well founded, that an attempt was made by some of the Jews to interpolate or erase passages in their Scriptures containing testimony to Mahomet, would the just and truthful Jews, here spoken of, have joined in such an attempt, or at all permitted it ? Would they not have preserved, and handed down to posterity, the uncorrupted Tourat ? And as Mahomet appealed to certain supposed prophecies of him, and other evidences favourable to his mission in those Scriptures, would not the pious Jews who embraced Islam, have carefully and religiously guarded, and TO THE JEWISH AND CHRISTIAN SCaiPTURES. 41 liaiided down from father to son, copies of the true and uncorrupted Tourat with those evidences and prophecies, as the most valuable proof of Mahomet's claims, and a complete justification of their own conduct in separating from their Jewish brethren and following Islsim. Assuredly they would, had it not been notorious that no such attempt at inter- polation or erasure had ever been made by their brethren ; and that the supposed prophecies of Mahomet existed just as much in the copies scrupulously preserved by the unconverted Jews, as in their own, LXm.— -Sura vii., v. 168. ^-y^l «;;« ' ^ / :^ / ^ Of ' C"'/' ^ ''■' f f On O / f p, J' —. ps>(j ^ ' Ji o$o— ' 1 • ' • / ' y / / (j / o 0^0 ' '^ / / p ' — ■ ^ / / / 5* — . 1 . . - J ^ t J J J / / p p/ / o:$ / C/~ J- / O C// ^i>. Their guilt is aggravated by reading the inspired Scripture, and thus knowing the truth which they misrepresent. The text is thus evidence of the currency and constant use and study of the Scriptures amongst the Jews;— those same Scrip- tures which Mahomet uniformly attested. Note the mention of the prophecy regarding the dispersion of the Jews. LXIV.— Sura vil, v. 170. ^!/555 'i^^^ // ' s^ / / ^ BUT THE NEXT LIFE IS BETTER (tlian the present,) FOE THOSE THAT FEAR THE LORD ; WHEREFORE THEN WILL TE NOT COMPREHEND ? AND (the rewards of the next life) ARE FOR THOSE WHO HOLD FAST BY THE BOOK, AND OBSERVE PRAY- ER; VERILY WE SHALL NOT DETRACT FROM THE REWARD OF THE RIGHTEOUS. This verse is a continuation of the passage just quoted under Article LXIII. It is addressed to the Jews, and not only demonstrates the existence of the inspired Scripture in common use amongst them, but conveys TO THE JEWISH AND CHRISTIAN SCRIPTURES. 43 ' tlie exhortation from God that the Jews are to hold fast ly it, — cj^*^*>**> >^'^s.(.'i\i. They could not be praised for "holding fast" by any other than a genuine and uncorrupted Scripture. Jelalooddeen instances Ahdallah-ibn-Sallam as one of the pious Jews here alluded to. Where then are the Scriptures which these converted Jews were directed to hold fast by, if they are not the same which have been handed down from the time of IMahomet from generation to genera- tion, — even as before his time ? LXV. — Sura lxxiv., v. 30. ysA 'i)y^ S- ' ' ' " OVER IT {Hen,) ARE NINETEEN ANGELS; AND WE HAVE NOT MADE THE GUARDIANS OP THE EIRE OTHER THAN ANGELS; AND WE 1L4.-\T3 NOT EXPRESSED THETR NUMBER, EXCEPT AS A TRIAL TO THOSE WHO DISBELIEVE, AND IN ORDER THAT THOSE TO WHOJI WE HAVE GIVEN THE BOOK MAY FIRMLY BELIEVE, AND THAT THEY WHO BELIEVE MAY INCREASE IN FAITH ; AND TLLAT THOSE TO WHOM WE HAVE GIVEN THE BOOK MAY NOT DOUBT, NOR IHE BELIEVERS. This is a Meccan Sura, but the text is believed to have been added to it after Mahomet went to Medina. The passage is obscure. But it appears to point to some supposed coincidence between what is here said of the keepers of Hell, and the Scriptures of the people of the Book ; — which coincidence was adduced as a ground of faith, for those who possessed the Scriptures, and for the true believers. So Baidhawi ; — y- that they might gain faith in the prophetic mission of Mahomet, and in the truth of the Coran, when they saw that it was accordant with what was in their Scriptures ;" This interpretation corresponds with previous passages, already quot- ed to the same purpose. 44 THE TESTIMONY BORNE BY THE CORAN SECTION SECOND. PASSAGES FROM SURAS GIVEN FOUTH AT MEDINA. Although the preceding passages are contained in Suras which are all called Meccan, and the greater portion of each of which was actu- ally given forth at Mecca, yet a few of the passages themselves appear to belong to the subsequent, or Medina, period, and to have been added afterwards to the Suras in which they are now containedf. But the texts contained in the present Section are entirely confined to the later, or Medina, period. The manner in which enmity sprang up between the Jews of Medina and Mahomet, will be briefly explained in the 6th Section of the con- cluding Part. And it must be borne in. mind, in reading the passage that follow. LXVI. — Sura ii., vv. 1 — 5. sy^iJl s^^^ '' / / / / / / / S * ,.! THIS IS A BOOK IN WHICH THERE IS NO DOUET.-A GUIDE TO THE PIOUS ;- THEY WHO BELIEVE IN THAT WHICH IS UNSEEN, AND OBSERVE PRAYEB, AND SPEND OUT OF THAT AVUICH WE HAVE PROVIDED THEII WITH; -AND THEY WHO BELIEVE IN THAT WHICH HATH BFJ]N REVEALED UNTO THEE, AND THAT WHICH HATH BEEN REVEALED BEFORE THEE, AND HAVE FAITH IN THE LIFE TO COME. THESE WALK ACCORDING TO THE DIRECTION OF THEIR LORD, AND THESE ARE THE BLESSED. t In the Mishcat it ia stated, tliat when a passage was revealed by Mahomet, ho directed the amanuensis to enter it in the Sura which treated of a similar subject,— y^i \^ j>'c>.l ^\H 8^j»M ^>. Thus passages given forth at Medina have found their way into Meccan Suras. — See pamphlet on the original Sources for the Bio- graphy of Mahomety Page 5, Note 2. TO THE JEWISH AND CHRISTIAN SCRIPTURES. 45 '•' That tohich Tiath leen revealed before tJiee, viz. the Touiat and the Gospel, and other besides these two," — J^.^^'^] ; HI^^XJ) ^1 i_XUj ^^c J;il l* U»aij — Jelalooddeen. Note that according to this passage those who are "blessed," and ''walk according to the direction of their Lord," are they who believe not in the Coran only, but also iri the Scriptures revealed before it. It is very strange that, with this passage prominently placed in the opening page of their Coran, sincere Mussulmans should be so inconsistent as not to study those Scriptures, make themselves acquainted with their contents, and follow their blessed precepts. LXVIT. — Sura il, v. 40. syi^J! «;;«- (j s> ^ ^ / iJ>M / p p 0^1/ i ' p — '' p ' (j — ^ 'i ' (j p ^J^«♦-->. . — JeJalooddeen. " They hear fhe leord of God, that is, the Tourat," — sUJCJl ^.Uj iJUi JiS u;**- ■"■•'. i — Baidhdwi. "■ Then they pervert it, as the description of Mahomet, or the verse of stoning ; or the explanation thereof, and they interpret it as they desire" — i>*a:'^ ^i>.^^i a3^s^=:.-*. ^i jjj^Jl^j" Ui &S^j.«ft.'.s &b^li' ^\ f»=-vM '^^}i y — Idem. The latter construction is evidently that which is just in itself, and consistent with all the other notices of the conduct of the Jews, and the testimony borne from TO THE JEWISH AND CHRISTIAN SCUIPTURES. 47 first to last in favour of the Jewish as well as of the Christian Scrip- tm-es. The tenor of the passage is this : — " What ! do you expect to convert the Jews to the truth, seeing that they have already heard the truth in the tvo7'd of God as contained in their own Scriptures, and have per- verted it intentionally ? How can you hope to succeed with men who have shewn themselves proof against the word of God ; for they have ah-eady read the word of God in the Old Testament, and perverted its raeaning, 'interpreting it as they ])hase ;' will the Avord of God, as inculcated by you from the Coran, have any better effect upon them ?" This is precisely the way in which the Christians think and speak of the Jews; thus, — "they have already rejected and perverted the word of God, as contained in their own Scriptures, in not following out its dictates, which should lead them to the faith of Christ : — and having done so, there is little hope of gaining them over to the truth, by an appeal to the further v/ord of God as contained in the New Testament." Yet the Christians do not the less accept and believe in the Jewish Sci'iptures, What a full testimony is borne in this verse to the nature and autho- rity of the Scripture in use amongst the Jews in the days of Mahomet, by the application to it of the sacred title, " The loord of God" — iUlj.U; ! Why is the Coran valued by Mahometans? Simply because it is believed to be" The tvord of God." Ought they not therefore to pay a similar reverence to the " word of God" that preceded the Coran ? LXX. — Sdraii., V. 76. s^^^^l b^^w AND WHEN THEY (the Jews of Medina;) MEET THE BELIEVEES, THEY SAY,-WE BELIEVE; BUT WHEN THEY EETIRE TEIVATELY ONE WITH THE OTHER, THEY SAY-WHY DO YE ACQUAINT THEM WITH WH,1T GOD HATH REVEALED TO YOU, THAT THEY MAY THEREWITH DLSPUTE WITH YOU BEFORE YOUR LORD? WHATl DO YE NOT UNDERSTAND? A continuation of the previous verse. " What God hath revealed to you, that is, made manifest to you in the Tour at regarding the description of Mahomet," — ^^> U^ JL^-}^ sii\ Ji\^^ 48 THE TESTIMONY BORNE BY THE CORAN s^s^ li^ ^^xl sKyxn i_si /»^J .• Saidhdwi : so also Jelalooddeen. — Rather, " Wliy do ye acquaint them with any passages from the Old Testament, which they may turn against you in their arguments for Ishtm." Thus one party of the Jews is represented as upbraiding tlie other, for making known to Mahomet and his followers passages of their Scriptures, which the latter might use to the disadvantage of the Jews. LXXL — Sura II., V. 78. s^^aJ! ij^j*« * AND AMONGST THE3I ARE IGNOUANT PERSONS, WHO KNOW NOT THE BOOK, BUT FOOLISH STORIES; THESE EOLLOW NOUGHT BUT THEIR OWN IMAGINATIONS. A continuation of the previous verse. A second class of the opponents of Mahomet and of Islam, are here described: — ignorant Jews; viz. men who had no real knowledge of their Scriptures. They knew merely rabbinical stories and foolish tra- ditions. The arguments of such people were of no weight. LXXII. — Sura ii., v. 79. «^axJ| 'i^^^ ^ / / / / / ^ / / / / / J AND WOE UNTO THOSE THAT WRITE THK BOOK WITH THEIR HANDS, THEN THEY SAY.-THIS IS FROM GOD; THAT THEY MAY SELL IT FOR SMALL ADVANTAGE. WOE UNTO THEM FOR THAT WHICH THEIR HANDS HAVE WRITTEN, AND WOE UNTO THEM FOR THAT WHICH THEY GAIN! A further continuation of the same passage. The text describes a third class of Jews that opposed Mahomet ; viz. those who wrote out passages probably from their traditions, glosses, or rabbinical books, and brought them forward as authoritative and divine ; — such glosses for instance as that stoning for adultery was not TO THE JEWISH AND CHRISTIAN SCRIPTURES. 49 mipei-ative ; or, as gave some other signification to passages of the Old Testament construed by Mahomet's adherents to bear out his claims as the Prophet that should arise. Wherefore Mahomet cursed them for writing out what was simply human in its origin, and producing it as having the divine authority. Thus Abdulcfider, the Urdu translator : — "These are they who, after their own desire, put things together, and write them out for the common people, and then refer them to God or the prophet." ^=^ ^xa ^iy s, M U^a i-/ ^S-i ))^ uh^ ^?.^ ^%^ )i J;^ u^^. jil^A, ^^,i ^^ '— *y* — Baidhawi thus explains the passage ; — " and perhaps there is meant by this, that which they wrote out for him (the prophet) by way of commentaries (or interpretations) about the punishment for adidtery." K»5!y) o21i^lJJI ^^ x^xS \,o n.^ ^\^\ sX*i ^ -j-. Thus the allusion clearly is to the improper authority either habitualh', or casually in the present instance, held by the Jewish opponents of Mahomet to attacli to the mere commentaries or expla- nations of their doctors. There is nothing that can be fairly referred to any tampering with, or interpolation of, their inspired Scriptures by the Jews. They have in all ages been as notorious for the scrupulous, and even superstitious, care with which they preserve the exact text of their sacred books, as the Mahometans in the preservation of the Coran. This character is not affected, and was never intended by the prophet himself to be impugned, by the far different accusation that the Jews brought forward the interpretations of their doctors, or their rabbinical traditions, or extracts copied from them, and alleged for them a divine authority. That the Jews attached an undue weiglit, — as they have done for many ages, to the uninspired dicta of their rabbins, does not imply any defect of veneration, or any want of care, for the inspired Scriptures themselves. It is, therefore, a perfectly gratuitous assumption that, because the Jews made copies of what were merely human compositions, and then produced them before Mahomet as having a divine authorit3', they in any way tampered with the sacred Scripture itself. Had they gone t The allusion here is to the difference of opinion between Mahomet and the Jews, regarding the punishment for adultery: — Mahomet holding that it was stoning, and the Jews saying that their law did not require stoning. It may pro- bably have been to some rabbinical commentary on the subject, of which the Jews produced before Mahomet a copy alleging it to be an authoritative and divine decision of the (question, that Mahomet alluded in this passage. H 60 THE TESTIMONY BORNB BY TUB COilAJr still further than what we suppose them to have done, and, having written out fabricated passages^ fraudidently pretended in argument that they were actual extracts from theii* Tourat, (though the text cannot fairly be so construed,) it would not even then have amounted to such a charge ; it would not by any means have implied the altering or interpolating of their copies of the Scripture. Note, first; the accusation is addressed to the Jews of Medina alone. Whatever may be its extent or weight, it does not extend beyond them. For instance, no such imputation is in any verse of the Coran hinted against the Christians, or their Scriptures. Note, second; the accusation, whatever it was, did not in the slightest degree affect, in the opinion of Mahomet, the genuineness and purity of the Old Testament as then in the hands of, and current amons-st, the Jews of Medina. This is evident from the tenor of all the subsequent passages on the subject, in which he speaks in as high, unqualified, and unsuspecting terms, of their value a»d authority as ever he did. LXXin.— Sura ir., v. 85. 8;axI1 i^^^ ;5 f ' WHAT ! DO YE BELIEVE IN TAET OF THE BOOK, AND REJECT PAET THEREOF : BUT THE UEWAED OP WnOMSOEVER AMONGST YOU DOETH THIS, SHALL BE NONE OTHER THAN DISGRACE IN THE PRESENT LIFE, AND ON THE DAY 0? JUDGMENT THEY SHALL BE CAST INTO A MORE AWFUL TORMENT. This is still addressed to the Jews of Medina. The occasion of the passage is said to have been as follows : — The two Jewish tribes at Medina, the Bani Nadhir and Bani Coreitza, having a mutual enmity, did not scruple to fight, and to kill and expel one another from their homes ; but they scrupled to retain their prisoners as captives, because they said it was forbidden in their law. Mahomet, in the verse preced- ing the text, upbraided them by saying that the slaying and expelling of one another was equally forbidden, in their Scriptm'cs, with the mak- ing each other captive. Then follows the passage : — "What! do ye believe in part of the Book j and disbelieve in part thereof ? — That is TO THE /liWISH AND CHRISTIAN SCRIPTURES, 5| to say, '* it behoveth you to believe and to obey the whole of your inspired Scripture in all its requirements ; and wlioever believes and obeys only a part, disbelieving or neglecting the remainder, shall be disgraced in the present world, and suflfer grievous torment in the aext." What more conclusive proof could be desired of the authority and genuineness (according to the Coran) of the Old Testament, ivhole and entire, as it existed in the hands of the Jews of the time of Mahomet. LXXIV.— Sura ii., v. 87. S;«>J| ^;,- / / ' ' AND VEEIIY WE GAVE MOSES THE BOOK, AND CAUSED PROPHETS TO AEISE AFTEB HIM, AND WE GAVE TO JESUS, THE SON OB MABY, EVIDENT SIGNS, AND STRENGTHENED HIM WITH THE HOLT SPIRIT. "TAe Boohf L e. the Tourat ."-—Jelalooddeen and BaidMwi. LXXV. — Sdra II., V. 89. syaxlj 'i^^». , / / 9 / / ^ (jf^ -,-/ 5/x f / / / ii—. y/ ' p „ i' — 's f^ij'i sjf^j'i 'i i, D ' ^ / 'i;*;^) c^ 3 *^ f^^^ ''i'^-l y ^1 jiM ^.v-o — Jelalooddeen. Rather the Jews, who held such docti'ines, vu-tually concealed the testimony lodged with them by Godj just as the Chris- tians say to this day that the Jews hide, because they pervert, or refuse to acknowledge, the evidence of the Old Testament for Christianity. The Jews of Mahomet's time, no less than those of the present day, would not allow the idea of the catholic or develojjed faith, towards which Judaism naturally tended. They would not allow the 56 THE TESTIMONY BORNE BY THE CORAN interpretation of passages in tlieir Scripture alleged to point to Chris- tianity and Isliira, They would not acknowledge or produce them. They thus "hid the testimony which God had placed with them." There is no reference here either to interpolation, or to any other kind of tampering with their Scriptures, by the Jews. On the contrary, the passage contains an eminent tribute to the divine origin, authenti- city, and purity of the Scriptures, actually in the hands of the Jews of that day, as, — i-li] ^^ *5;^i,p Sii'^-i. — the testimony from God that ivas with them. LXXXIII. — Sura ii., v. 140. ^'^^.d! 'i.y f / / / / / / / / ^ / / / / / ^^/ / ^/ f VETIILT WE SAW THEE TURN ABOTTT THY PA:iE {loo'cing upwards) IN THE HEi^VENS; WHEREFOllE WE WILL CAUSE THG3 TO TUBX TOWATIDS A KIBLA THAT WILL PLEASE THEE. TURX THEREFORE THY FACE TOWARDS THE HOLY TEMPLE fat Mecca;) WHERESOEVEa TH JU ART, TURN THY FACE TOWARDS IT. AND YERILY THOSE TO WHOM THE SCRIPTURE H.\TH BEEN GIVEN, THEY KNOAV THAT IT IS THE TRUTH FROM THEIR LORD, AND GOD IS NOT U^'MINDFUL OF THAT WHICH THEY DO. AND IP THOU BROUGHTEST UNTO THOSE, TO WHOM THE SCRIPTURE HATH BEEN GIVEN, EVERY KIND OF SIGN, THEY WOULD NOT FOLLOW THY KIBLA, NOR AVILT THOU FOLLOW THElil KIBLA, &c. Whether what the Jews are here represented as " knowing to be the trutli from their Lord" is (according to Jelalooddeen,) the change of the Kibla to Mecca; or (which is more likely,) the revela- tion and mission of Mahomet generally, the verse confirms the result observed in former passages ; viz, that the Scriptures were referred to by Mahomet as supposed to contain evidence regarding himself and his mission, which the Jews, though aware of, refused to admit. TO THE JEWISH AND CHRISTIAN SCRIPTURES. 57 LXXXIV. — Sura it., v. 148. 'if)^\ 'i^y*j THOSE TO WHOM TTE HA-ST^ GIVEX THE SCUIPTtTRE RECOGNIZE HIM {or IT) AS TIIET RECOGNIZE TIIEIU OWN SON.S ; BUT VERILY A PORTION OF THEM HIDE THE TRUTH, ALTHOUGH THEY KNOW IT. "Hiwt, i. e. Mahomet ; or it, i. e. the Coran." — Baidlidwi. The reference is, as before, to the -recognition of Mahomet and the Coran by the Jews from intimations in their Scriptures which, however, out of grudge and malice tliey woukl not admit. LXXXV. — Sura ii., v. 161. s^axH S;^-- / 9 j; -w S> PP'<^' ' f ii -^ ppp/ 0/ / -~/ j: / o -— ' Jj ;> S^ ' / / / VERILY THEY THAT CONCEAL THE CLEAR DEMONSTRATION AND GUIDANCE WHICH WE HAVE SENT DOWN, AFTER THAT WE HAVE MADE IT MANIFEST TO MAN- KIND IN THE SCRIPTURE, GOD SILALL CURSE THEM, AND THE CURSEES SHALL CURSE THEM; -EXCEPTING SUCH AS REPENT AND AMEND, AND MAKE MANIFEST {the Truth ;) AS TO SUCH I WILL FORGIVE THEM ; FOR I AM FORGIVING AND MERCIFUL. The occasion of this passage being given forth, is, according to Ibn Ishac, as quoted by Ibn Hisham in his biography of the prophet, as follows : — * &jUI ^c>^I ^ i:i)lJA.v.M ^^'0 Wo) U u^;-*^-*^-*. c'-'^'' u' 58 THIS TESTIMONY BORNi; BY THE CORAN " Conceahnent hy tlie Jews of the truth contained in tlie TourCit ; — Muadz, Slid, and Kliarija, enquired of a party of the Jewisli doctors regarding a certain matter in the Tourafc, and they concealed it from them, and refused to tell it unto them. Wherefore the great and glo- riotis God revealed the verse, — verily they that conceal the clear demonstration and guidance, ^c." The Jews are again impugned (not for any tampering with their Scriptures, but simply) for not communicating to Maliomet or his fol- lowers passages from those Scriptures supposed to favour the claims of Mahomet, or the principles of Islam. Their refusal to answer such demands for infornnation as are referred to in the above tradition from Ibn Ishac, is reprehended as "concealment of the clear demonstra- tion and direction given to them by God." They are therefore cursed for withholding the publication of the truth. This is the utmost limit of the charge. There is no breath of suspicion against their scrupulous and reverential treatment of their copies of tbe Old Testa- ment. Note the testimony borne to the Scripture then in the hands of the Jews; it is styled, — ^^i^^Jl; o'w-jJl ^^ UJy^ U, — "the clear demonstra- tion and direction which God sent down." LXXXVI. — Sura ii., v. 176. syxl) «^^w ' / / / / / "/ TO THE JEWISH AND CHRISTIAN SCRIPTURKS. 59 VEEILY THEY TILIT CONCEAL THAT SCRIPTURE WHICH GOD HATH REVEALED. AND SELL IT FOR A SMALL ADVAXTAGE ;-TUESE SHALL EAT FIRE IN THEIR BELLIES, AND GOD SILALL NOT SPEAK WITH THEM ON THE DAY OF JDDGMENT, NOR PURIFY THEM : THEY SIULL HAVE BITTER TORMENT. THESE ARE THEY TlUT HAVE BOUGHT ERROR FOR DIRECTION, AND PUNISHMENT FOR PARDON :-HOW SILALL THEY ENDURE THE FIRE '.-THIS BECAUSE GOD lUTH SENT DOWN THE BOOK IN TRUTH, BUT THEY THAT DISPUTE REGARDING THE. BOOK ARE IN A GRIEVOUS ERROR. This is a continuation of the idea expressed in the foregoing passage, Tlie Jews are accused of refraining, because of a temporal advantage (i. e., to avoid the displeasure of their own people, &c.) from publishing the supposed testimonies in favour of Mahomet and Islam contained in th«ir Scripture. The second mention of " The Book" in the te.xt, may refer either to the Coran or to the Bible. If to the latter, the disputes may mean variety of opinion as to the true sense of the passages held back ; — those who embraced Islam maintaining, perhaps, that they referred to Maho- met, — those who remained Jews refusing to acknowledge that they had any such reference. LXXXVJI. — Sura ir., v. 21.'^. isyxlU'^j*^ / / C f ^ ^ ^ / f ^ M 5i ~- pi) -^ / / f/ ^ / / «f * J pi' .^, / ' • / r // (j —' I' & ~^ / §i.^ ij^*^ ^^ (♦€'^*^ Ul^i ij"*^)^ 1 l-_xii" / ' • / / / f , OF THESE PROPHETS WE HAVE PREFERRED SOME ABOVE OTHERS. SOME OF THEM HATH GOD SPOKEN UNTO, AND HE HATH RAISED SOME OF THEM TO HIGH DIGNITY. AND WE G.AVE UNTO JESUS, THE SON OF MARY, EVIDENT SIGNS, {or PLAIN REVELATIONS,) AND WE STRENGTHENED HIM BY THE HOLY SPIRIT. AND IP GOD HAD PLEASED, THOSE TILIT CAME AFTER THEM WOULD NOT HAVE CON- TENDED WITH ONE ANOTHER, AFTER THE EVIDENT SIGNS (or PL.AIN RE\'ELATION"S,) HAD COME UNTO THEM. YET THEY FELL TO VARIANCE. AND AMONGST THEM WERE THOSE THAT BELIEVED; AND AMONGST THEM WERE THOSE THAT DISBE- LIEVED. AND IF GOD HAD WISHED, THEY HAD NOT CONTENDED WITH ONE ANOTHER; BUT GOD D ,ETH THAT WHICH PLEASETH HIM. These passages do not appear to require any remark. LXXXIX. — Sura ii., v. 28G. s^iixJi s;^«/ /• p p Cj / _r / c^ p ^' p ^ pp ^ 9 9 ^ '', — ■' THE PROPHET BELIEVETH IN THAT WHICH HATH BEEN REVEALED UNTO HIM FROM HIS LORD: AND THE FAITHFUL, EVERY OF THEM BELIEVETH IN GOD, AND IN HIS ANGELS, AND IN HIS BOOKS, AND IN HIS APOSTLES; WE MAKE NO DISTINCTION BETWEEN ANY ONE OF HIS APOSTLES. The "Books" or "Scriptures," thus to be beheved in both by- Mahomet and his followers equally with the Coran, were the inspii^ed extant Scriptures of the Old and New Testaments, so often referred to elsewhere as in the hands of the Jews and Christians. TO THE JEWISH AND CnillSTIAN SCIUPTUIIES. 61 XC. — Sura lyii., v. 18. ^:\ss^\ «;;«/ X // f / ' / / ^ 9 / Oj '' -w' "C / ' -^ fit ^ / i> // / ji-w' 0.» P f ^ (j9 Sill's tj P' (jji ^ AND THOSE THAT BELIEVE IN GOD, AXD IN HIS APOSTLES, TUESE ARE THE RIGHTEOUS, AND THE WITNESSES WITH [THEIR LORD; THEY HAVE THEIR REWARD AND THEIR LIGHT; BUT THOSE THAT DISBELIEVE, AND ACCUSE OUR REVELATIONS OF FALSEHOOD, THEY ARE THE COMPANIONS OP HELL-FIRE. The favour of God, and tlie promises of heaven on the one hand, are here declared for those who believe, not in the Coran only, but in the Apostles of God generally, — that is, in their revelations and doctrines : — while on the other hand the threat of hell-fire is denounced against those who disbelieve in those Apostles. The text involves in the most weighty responsibility those Mahome- tans, who, while they profess to believe the Coran, " disbelieve and accuse of falsehood," the previous Apostles, by disbelieving and reject- ing their revelations. " They are the companions of hell-fire ;" — the Coran itself being judge. XCI. SUEA LVII., V. 25. ^i^s'l 'i.y*> / f / / / / / ij / / / JT/^/ X3i_33 (j' ^ — P'9P ' fo !><-' ii ' pi' —^ / /(,f / " / } / / " /(^g (j S,0 ' ' ' O ' '"^^ P'M — ■ ' *<« P ''(/' y ^ ' ^(j / ^ P ''O^CiS liJC^.o >^.».^i i^lXXJ \ ^ 8 «XJi.I j U^iJ;ii ,3 UJ.*i^^ f^^f.^ 5 ^•=^y tUwj) &i]; 8^*ul ^^,:3J! cJ>;15 ^» Ui*c.^ J^s-'J)^ SUSJ 1 5 ,^;-« i^;^) 62 THE TESTIMONY BOllNE BY THE CORAN '' ^ / / / / f f / ^Jl-w ^ i, p' o C ^ / 9(j ^ ^ P ItP' O^ / / / o * WE HA.VE VERILY SENT OUR APOSTLES WITH EVIDENT DEMONSTRATIONS; AND WE EEVEALED.UNTO THEM THE SCRIPTURE, AND THE BALANCE, THAT 3IEN MIGHT OB- SERVE JUSTICE; AND WE REVEALED THE IRON AYHEREIN IS GREAT STRENGTH. AND ADVANTAGES TO MANKIND, AND IN ORDER THAT GOD MIGHT KNOW WHO ASSISTETH HIM AND HIS APOSTLES IN SECRET,-FOR GOD IS MIGHTY AND GLO- RIOUS. AND VERILY WE SENT NOAH AND ABRAHAM, AND WE PLACED AMONGST THEIR POSTERITY PROPIIEOY AND THE SCRIPTURE: AND AMONGST THEM WERE THOSE THAT WERE RIGHTLY DIRECTED, AND MANY OP THEM WERE EVIL- DOERS. AFTERWARDS WE CAUSED OUR APOSTLES TO FOLLOW IN THEIR FOOT- STEPS; AND WE CAUSED JESUS, THE SON OF MARY, TO SUCCEED THEM, AND WE GAVE HIM THE GOSPEL: AND WE PUT INTO THE HEARTS OF THOSE ^TIO FOLLOW HIM, COMPASSION AND MERCY; AND AS TO MONASTICISM, THEY IN- VENTED THE SAME,-[WE DID NOT PRESCRIBE IT UNTO THEM,]-SIMPLY OUT OF A DESIRE TO PLEASE GOD, BUT THEY HAVE NOT OBSERVED IT WITH A EIGHT OBSERVANCE. AND "RE HAVE GIVEN THOSE OF THEM THAT BELIEVE THEIE REWARD, BUT MANY OF THEM ARE EVIL-DOERS. OH YE THAT BELIEVE ! FEAR GOD, AND BELIEVE IN HIS PROPHET. HE WILL GIVE YOU TWO PORTIONS OF HIS MERCY, AND WILL CREATE FOR YOU A LIGHT WHEREIN YE SHALL WALK. AND FORGIVE YOU, FOR THE LORD IS FORGIVING AND MERCIFUL. ^^ The Boole, ^^ — the inspired "Books" or Scriptiu-es (Jelalooddeen,) were placed by God among the descendants of Noah and of Abraham: that is, they were deposited with the Israelites, the posterity of Abraham, and handed down amongst them from generation to genera- tion. In this passage the professors of the Christian religion of the time of Mahomet, are praised, God put into their hearts compassion and mercy, — ^■*=-) y ^M). In the last verse those of the Christians, and perhaps of the Jews also, who believe, are exhorted to fear God, and believe in his Apostle ; in which case they are promised a double portion of mercy and other spiritual blessings. This promise the believer in the Coraa must hold to have been made good in respect to the Jews and Christians who embraced Islam. It is notorious that there were many such even in the time of Mahomet. The same argument is TO THE .TRAVISH AND CHRISTIAN SCRIPTURES. 63 applicable here as in Article LXII. Such men would surely preserve care- fully those Scriptures of theii's to which Mahomet appealed as his witness, and on the behef and following of which he laid such stress as indispensa- bly necessary. They would hand them down to their posterity as tlie invaluable evidence upon which they had embraced Islam. Yet where do we meet with any other Scriptures than those which are now current among the Jews and Christians, and have ever been current from the earliest times. That no other Old and New Testaments have been kept up among the Mahometans separate from those in use among the Jews and Christians, is a clear proof that there was no necessity for such a measure ; and that the Jews and Christians, who joined Islam, were thoroughly satisfied that their brethren who refused to become Mussulmans, preserved their Scriptures in their integrity; or rather that they never had any ground whatever for suspecting that it was otherwise. XCn. — Sura xcviii., v. 1. ^-^Ji S;;*- f pp / i'^ ^ p ^/ s> p s>(j' S — < ' f f ' p^^/(j-^ s>»' 3'' S ' p/^/C Pf c/~~ /''Co i ' ' o — f s> ' *~- ''C*'^' ' ' ^/^i p p / /^//p y ^^ p^ / OP -'S;— j>fO/ .?, , ^ -^ / " /^/o— j> / ////it—' pop ^/^^ S-— ■ THE TJXBELIEVEES FROM AMOIfGST THE PEOPLE OF THE BOOK, AND THE IDG- LATERS, DID NOT DRAW OFF UNTIL THERE CA3IE UNTO THEM A CLEAR (Revela- tion)-K PROPHET FROM GOD READING PURE PAGES, CONTAINING RIGHT SCRIP- TURES. AND THOSE TO WHOM THE SCRIPTURES HAVE BEEN GIVEN DID NOT FALL TO VARIANCE UNTIL AFTER A CLEAR (Revelation) HAD COME UNTO THEM: AND THEY ARE NOT COMMANDED OTHERWISE THAN THAT THEY SHOULD WORSHIP GOD, RENDERING UNTO HIM THE ORTHODOX WORSHIP, AND TlUT THEY SHOULD OBSERVE PRAYER. AND GIVE ALMS; AND THAT IS THE RIGHT FAITH. " They are not commanded, i. e. in either of their Scriptures, the Tourat and the Gospel,"— Jx=:H'l , sl^y^i^ ^^^.f^ J l;/«l ^< ^ f—Jelalooddeen :— " i.e. in the contents of their Books."— IjAJ l^ ^^ ^» Ji S^yo] U, ,— BaidMivi,—{N. j^.^Some hold this to have been a Meccan Sura.) 64 THE TESTIMONY BORNE BY THE rORA?I This is a clear statement of the puritj' both of the Jewish and Christian Scriptures. However much the Jews and Christians of that day might err in their conduct, and however much mistake or pervert the purport and doctrines of the word of God, the books containing that word, and then in current use amongst them, were, according to the explicit declaration of this passage, free from the admixture of anything but pure, unadulterated, religious truth,— Divine directions towards the "right religion, — the pure orthodox faith." — O^i ; A'iJ.J\ ,^ioJ) XCIII. — Sura lxii., v. 5. Ix^s'] 8;^«. Jas:> ;UslM J-'^ UjUsrl 1*1 ^i JJ^jjXlj ^^U^ ^.'^\ J^-* ^S^i 5) l)'-^! " ,r / / / r / / THE LIKENESS OP THOSE WHO ARE CHAUGED WITH THE LAW, AND DO KOT DIS- CHARGE (THE OBLIGATIONS OF) IT, IS AS THE LIKENESS OF AN ASS LADEN WITH BOOKS. EVIL IS THE LIKENESS OF THE PEOPLE WHICH REJECTETH THE SIGNS OF GOD : AND GOD GUIDETH NOT THE UNJUST PEOPLE. Just as an ass, though laden with valuable books, is utterly uncon- scious of their use; so the Jews, though custodians of the inspired Scriptiires, were equally ignorant of their precious contents. This illustration forcibly supports the views throughovit the whole of the Coran respecting the position and conduct of the Jews : and it agrees closely with the sentiments, which have always been entertained regarding them by the Christians also. Though possessing the word of God pure and intact in the Old Testament, they have not the spiri- tual perception to see its bearing. They are blind to the truth. The spirit of the passage is plainly an acknowledgment that the Jews were possessed of the real word of God, though too ignorant and darkened to understand it. XCIV. — Sura xlviil, v. 29. ^^\ s^)*- ' / / / / TO THE JEWISH AND CHRISTIAN SCRIPTURES. 66 // (j-^/ ^/(j/ ^w/ ji/z-w/ si's ^ ' / / oi 4^ ^yl,*/ U JaJUiLw U «.; li slb^ rrj^^ ^iJ^ iJ-J^?"'^ i / J-.O** -w J> ^ yiXl i j»^^ iixiJ ^\yj \ MA.H01IET IS THE PROPHET OT GOD; AND THOSE WHO FOLLOW HIM ARE FIERCE TOWARDS THE UNBELIEVERS-COMPASSIONATE AMONG THEMSELVES. THOU MAYEST SEE THEM BOWING DOWN.-PROSTRATING THEMSELVES-SEEKING THE FAVOUR OF GOD AND HIS PLEASURE. THEIR SIGNS ARE IN THEIR FACES FROM THE MARKS OF THEIR PROSTRATION. THIS IS THE LIKENESS OF THEM IN THE TOURAT AND THE LIKENESS OF THEM IN THE GOSPEL, -AS A SEED WHICH rUTTETH FORTH ITS STALK AND STRENGTHENETH IT, AND SWELLETH, AND raSETH ON ITS STEM, AND DELIGHTETH THE SOAyEE,-THAT THE UNBELIEVERS MAT BE INDIGNANT THEREAT. The text is introduced merely because of the mention in it of the Old and New Testaments. The reference may possibly be to some of the images in the Psalms, or to the parable of the Sower in the Gospel. XCV.— SUKA LXI., V. 6. b^v^,« AND WHEN JESUS, THE SON OP MARY, SAID ;-0H CHILDREN OP ISRAEL, ^-ERILY I AM AN APOSTLE OF GOD UNTO YOU. ATTESTING THAT WHICH IS BEFORE ME OF THE TOURAT, AND GIVING GLAD TIDINGS OF AN APOSTLE TILVT SHALL COME AFTER ME, WHOSE NAME IS AHMAD. This is quoted by Mahomet as the message of Jesus to his people. It attests the pui-ity and the authority of the Jewish Scripture as ex- tant in the time of Jesus. The Old Testament was then complete, and its canon closed as it now is. We see therefore that the " Tourat," spoken of in the Coran, is the entire Old Testament ;— the Law, the Psalms, and the Prophets, as used and acknowledged in the time of Jesus. The passage seems to refer to the promise by Jesus of the Paraclete or Comforter;— appropriated by Mahomet as a prophecy of liimself. K 66 THE TESTIMONY BORNE BY THE COBAN XCVI.— Sura iv., v. 43. >^-iJl Sj^ S ' o:f j^.^j , &!u^n ^jy^-r! (^'■xi^n e;-* ^^^-^ i>^V ^-'^ ^ J^ ;•* r^ ' Utiyj '•*)^5 ^j^JaJ ^1 J.VJ j^ >^*^ Ui U,^^.o Uly U.» jji^] / //' ' ' ' ' i f Cj / :{< ^ »AA/« HAST THOU NOT SEKN THOSE TO -R-HOM WE HAVE GIVEX A PORTION OP THE SCRIPTURE J-THET BUY ERUOR. AND DESIRE THAT YE MAY ERR FROM THE WAY: AND GOD BEST KNOA^'ETH YOUR ENEMIES. GOD SUFFICETH FOR A PATRON, AND GOD SUFFICETH FOR A HELPER. OF THOSE WHO PROFESS JU- DAISM THERE ARE THAT DISLOCATE WORDS FROM THEIR PLACES, AND SAY— "WE HAVE HEARD,"-AND,--" WE HAVE DISOBEYED,"- AND,-" DO THOU HEARKEN WITHOUT HEARING," -AND-" LOOK UPON US ;"-TWISTING WITH THEIR TONGUES AND REVILING THE FAITH. AND IF THEY HAD SAID,-" WE HAVE HEARD AND OEEYED,"-AND,-"ILEARKEN,"-AND-" LOOK UPON US,"-IT HAD BEEN BETTER FOR THEM AND MORE UPRIGHT: BUT GOD HATH CURSED THEM FOR THEIR UNBELIEF. AND THEY SHALL NOT BELIEVE. EXCEPTING A FEW. OH YE UNTO WHOM THE SCRIPTURES HAVE BEEN GIVEN, BELIEVE IN WHAT WE HAVE REVEALED ATTESTING THAT (Scripture) WHICH IS WITH YOU, BEFORE WE DEFACE YOUR COUNTENANCES. AND TURN THEM FRONT-BACKWARDS, OR CURSE THEM AS WE CURBED THOSE WHO {brok^) THE SABBATH. AND THE COMMAND OF THB J/)]iD WAS FULFILLED. I have quoted the entire passage in order to show its connection. It i3 addressed to the Jews of Medina, who used perverse sayings, words TO THE JEWISH AND CHRISTIAN SCRll'TURES. 67 of double or equivocal meaning, expressions in another than their ordi- nary sense, and passages dislocated from their context, in such a manner as to turn Mahomet into ridicule and revile the faith, whilo they sheltered themselves behind the other and harmless meaning of what they said. To the same purport is the following verse in Sura II., y. 101 ; — \j»^m\ 3 IkliSl l^j* J Uu>!, lyysi'U ^i/c! ^i}i] l^i! b; — "■ Oh ye thai believe ! say not Eaina, (look on us ;) but say Anxzaena, (look on us :) and hecerTceny Both were forms of salutation. But the former implied also a meaning of abuse or contempt ; and it was in that sense employed by the Jews. Wherefoi-e Mahomet altogether prohibits its use. The same practice is reprobated in the text. The explanation of Abdoolcadir, the Oordoo translator of the Coraii, is appropriate. The following is his note : ^J^y^i ^ii^\ ^i' ^^^ liii (■i^l) Raina (look onus) t* a tcord which they were in the habit of nsinff, andhasleen already explained in Sura ^xc\i (il.) thus : — When the prophet S2m]ce, they iconld reply "we hate heahd," of which themeaniny is, ' ice have received thy words,'' hut they added apart, " we hate not ATTENDED TO (or OBEYED) THEM;" that ts, ' 106 have Only heard ivith the ear, and not heard with the heart.'' So, when they addressed the prophet, they said, "cause not to be -h-ex^Y)," the ostensible signification of tvhich is an invocation of yood, thus : — •' Be thou always victorious, let no one venture to say an evil word ayainst thee;' hut in their heart they meant, '■Do thou become deaf.' Such wickedness used they to perpetrate." It thus appears that the "twisting" and 'dislocation" of words, consisted in such sayings as IW* we have heard, with the addition perhaps in an under voice of '■'•J^-aJ' y and have disobeyed, and »o.-l j4we ^ hearken, without hearing, similarly vittered ; and t^'^ look upon us, used with an insulting meaning. This is called in the text ^^Xxm^JO V twisting with their tongues, which Jelalooddeen explains to be identical in meaning with the word dislocating previously used :— ^^i«Jb U)^«> W, —twisting, i. e., dislocating (or perverting) tvilh 68 THE TESTIMONY BORNE BY THE CORAN their tongues. It hence follows that the perversion and dislocation, of which the Jews were accused, are of the nature exemplified in the text, and had no reference at all to any perversion or dislocation by the Jews of tlieir Scriptures. The tenor of the passage is, on the contrary, distinctly to "confirm,"' "attest," or *' certify," tliat Scripture which teas with thetn; — namely, the inspired books then in the hands of the Jews. So far from there being any impugning of the Jewish Scriptures, those Scriptures as they then stood, in the hands of the Jews of Medina in common with their brethren scattered over the world, are attested to be true and authoritative. XCVII. — Sura iv., v. 49. A^ii] s;^ HAST THOU NOT SEEX THOSE TO WHOM A POETION OF THE SCRIPTTJEE HATH BEEN GIVEN? THEY BELIEVE IN FALSE GODS AND IDOLS, AND THEY SAY TO THE UNBELIEVERS,- THESE AEE BETTER DIRECTED IN THE WAY THAN THOSE WHO BELIEVE. The text refers, according to the commentators, to certain Jews who, when consulted by the idolatrous Meccans as to the real value of Islam, declared that their idolatry was better than the false faith of Mahomet. It has not much bearing on the present question, except as showing the mutual hatred existing between the Jews and Mahomet. XCVIII. — Sura iv., v. 52. >UxJ] «jj^ * <5.AJ: i^a5 ,.,^ ^i/e / TO THE JEWISH AND CHRISTIAN SCRIPTURES. 69 DO THET ENVY MAXKIND THAT WUICII GOD HATH GIVEN THEM OF HIS BOUNTY? AND VERILT AVE GAVE THE CHILDREN OF ABRAHAM THE BOOK AND -WISDOM, AND WE GAVE THEM A MIGHTY KINGDOM. AMONGST THEM ARE THOSE THAT BELIEVE IN HIM ror IT.) AND THOSE THAT TURN AWAY FR'jM HIM (or IT). A testimony to tlie Divine origin of the Jewish Scri2)tiu*es, and to the faithfuhiess of some amongst the Jews who, whatever others did, would not have suffered their Scriptures to be tampered with. XCIX. — Sura iy., v. 58. •'^-^xJ! S;^*« 9 fii' OS 9 ^ (j' ' 9 J- '—' y 9 y ' ^'^\ s;^- /• ^ ^ ' y / / / S 3o / 9 9(,^ (t ^ / i. -^ 9 S— ' ^ O pS ' ^<.Kn ^'lefore you, i. e. before the Jews and Christians," — Ji ^(^^i ^'^ ^»l^i.f| ^ ^j^\.J\.—Jclalooddeen. The sacred hooks of the Jews and Christians are here quoted, in the same category with the Coran, as commanding the fear of God. CI. — Sura iv., v. 135. ■^'-maxI! 8;^*« 5 &J) b Ji.O ^^ ; Jxi ^^^ J)J 1 i_5^1 i v'-^^' ' 5 ^"i"") ^_s^* ' ,' , ' , '" '' '' ' OH YE THAT BELIE-\T; I BELIEVE IN GOD AND IN HIS PROrHET. AND IN THE BOOK WHICH HE HATH REVEALED TO HIS PROPHET, AND IN THE BJOK WHICH HE REVEALED FROM BEFORE; AND WHOEVER DISBELIEVES IN GOD, AND IN HIS ANGELS, AND IN HIS BOOKS. AND IN HIS PROPHETS, AND IN THE LAST DAY, VERILY HE HATH WANDERED INTO A WIDE ERROR- This is a distinct command, which the follower of the Coran holds to proceed from God, directing every believer to believe not only in the Book brought by Mahomet, but likewise in the Boohs or Scriptures revealed before it ; and whoever disbelieveth in them, or in any part thereof, (^^i ^^ ^^i f^ u" ; J^> — Baidhiiivi) is declared to have wandered into wide and dangerous error. " Believe in God and in his prophet, and in the Booh which he hath revealed to his prophet, and in the Booh which he revealed from before, i, e.,_Be stedfast in the faith thereof, and perpetually rest thereupon, and believe in it with your hearts as ye believe with your tongues ; — or believe with a comprehensive faith which shall embrace all the Scriptures and Apostles, for the faith of a part is as no faith at all." J^' c^ Jjil ^5' '-'^^' 5 ^D h^ ^y si'^'' v^^^l 3 *';-; ; *"^ V"^ ^^\^)^ tt$ ^>^^i e;UJ«) J^'t J-yl ) ^-^' (**>. ^"^ '^U}}.— Baidhdwi. As to the parties addressed Baidhawi has the following commen- tary :~" The Moslems are here addressed j or the hypocrites : or the TO THE JEWISH AND CHBJSTIAN SCRIPTURES. 71 believers from among the people of the Book, according to the follow- ing tradition. Ibn Sallam and his companions said, — " Oh j>rophei of God ! we lelieve in thee, and in thy Book, and in Moses, and the Tourdt, and Ezra, and we disbelieve in that which is beyond these. Then was this text revealed, viz. — Believe, &c," — j! cr^""^' V*^^ Whatever was the occasion of the passage, or the particular party- addressed, the command is as universal and absolute as can be ima- gined. It intimates that God requires a belief in all inspired Scrip- ture, that is, not only in the Coran, but also in all the sacred books revealed before the Coran, and elsewhere constantly referred to, as "with," or in the hands of, the Jews and Christians. The Jew is not to reject the Christian Scriptures : — the Christian is to receive not only the Jewish and Christian Scriptures but the Coran ; — the Moslem is to accept and believe not only in the Coran, but in the Jewish and Christian Scriptures likewise. If he does not, he i% declared to be in a wide and dangerous error. "What then are we to say of those Moslems in the present day who reject and disbelieve those Scriptures, and of the dangerous state in which they are declared by the Coran to be ! Cn. — Sura iv., v. 119. >UiIl 'i^^^ / , , , / • / y " ^ \^i,±^. ^ J ^5J.:>vJ ^ ^AXJ ^Aii ^ ^*W ^x^j ^y^iu ^ &X^^ ^ Ja^ lJJi*mj * Wa.; ijjAi <^ 1 yj'^ 5 f*^;^^' (*«^;^ *-*r" '-^■'^; I / / o :jc i^I! t_j3i ^ 72 THE TESTIMONY BORNE BY THE CORAN VERILY THEY THAT REJECT GOD AND HIS APOSTLES. AND SEEK TO MAKE A DIS- TINCTION BETWEEN GOD AND HIS APOSTLES; AND SAY.-WE BELIEVE IN A PART, AND WE REJECT A PART; AND SEEK TO TAKE A (middle) PATH BETWEEN THAT ;-THEY ARE THE INFIDELS IN REALITY, AND WE HAVE PRE- PARED FOE THE INFIDELS AN IGNOMINIOUS PUNISHMENT, BUT THEY TH.4.T BELIEVE IN GOD AND IN HIS APOSTLES, AND DO NOT MAKE A DISTINCTION BETWEEN ANY OF THEM, TO THESE WE SHALL SURELY GIVE THEIR REWA.RD, AND GOD IS FORGIVING AND MERCIFUL. THE PEOPLE OP THE BOOK WILL ASK THEE THAT THOU CAUSE A BOOK TO DESCEND UPON THEM FROM TILE HEA- VENS, AND VERILY THEY ASKED MOSES FOR A GREATER THAN THAT, &c. The purport of this passage is very similar to that of the last, and the lesson to be gathered from it the same. Though primarily addressed to the Jews who rejected the Gospel, its warning is equally applicable to the Mussulman, who while acknow- ledging with his lips a belief in the Tourat and Grospel, really rejects those Divine books, — the veritable Scriptures of the Jews and Chris- tians that were in use in the 7th Century, and the belief in which is held in the Coran to be absolutely indispensable. To them that believe in these as well as in the Coran, a reward is in the text promised:— but the Mahometans who reject them, — "They ARE THE TRUE INFIDELS, AKD GrOD HATH PREPARED FOB THE INFIDELS AN IGNOMINIOUS PUNISHMENT j" — i^j^f^^^ UjiCj^l^Uia. ^J^^{^] ^,10 UC>1I;! cm. — Sura iv., v. 161. >l-»i'l 'i^y ■^ ^ ^ / ' ' / ' ^ / / / / / / / / / ' ^ /> / /(,^ P f ^ P' i C/ y p plU -^ '^' /■ '' O/" /■ Zi/cj-^ S-'''^^- 'pi' z-' ' pi''i s / ^ / / O^' p f I" pi^ ~^ / f / GOD ! THERE IS NO GOD BUT HE, THE LIVING, THE ETERNAL. HE HATH CAUSED TO DESCEND UPON THEE THE SCRIPTURE IN TRUTH, ATTESTING THAT (Scrip- ture) WHICH IS BEFORE IT : AND HE SENT DOWN THE TOURAT AND TUE GOS- PEL FROM BEFORE FOR THE GUIDANCE OF MANKIND : AND HE SENT DOWN THE FORCAN fi. e. the cJistinclion). VERILY THEY THAT REJECT THE SIGNS for Revelations) OF GOD. TO THEM SHALL BE A FEARFUL PUNISHMENT. AND GOD IS MIGHTY.- A GOD OF VENGEANCE. TO TOE JEWISH AND CHRISTIAN SCRIPTUIIES. 75 The Tourat and the Gospel were sent by God as " a guide to mankhul," — ^_f-lA.U^_5^fi. Immediately after the enumeration of these Sc;ripture3, it is added that for those who reject the signs (i. e. revelations) of Gol, there is in store a fearful punishment. Let the Mussulman, then, as well as the Jew and Christian, beware of rejecting any of the Signs and Revelations of this " God op YENGEANCE," lest they render themselves obnoxious to His wrath. CVI. — Sura hi., v. 19. ^\y..^ J^ 8;^^- AND THOSE TO WHOM THE BOOK WAS GIVEN, DID NOT FALL TO VARIANCE UNTIL AFTER THAT THE KNOWLEDGE (o/ Divim trulk) CAME UNTO THEM, AVICKEDLY AMONG THEMSELVES. See previous passages of the same purport. CVIL— Sura hi., v. 23. ^1;^^ jT^;,- ^ib i_$:!i * ^;^/^-- J*'' ; ^^^ j.^/ Jy^ r' r«'-" r^"^" """^'^ SEEST THOU NOT THOSE TO WHOM A PORTION OF THE SCRITTURE HATH BEE>^ GIVEN? THEY WERE CALLED UNTO THE BOOK OF GOD. THAT IT MIGHT DECIDE BETWEEN THEM. THEN A PARTY OP THEM TURNED AWAY. AND WENT ASIDE. THAT WAS BECAUSE THEY SAY,-THE EIRE SHALL NOT TOUCH US, BUT FOR A . LIMITED NUMBER OP DAYS. AND TIL^T WHICH THEY HAVE DEVISED HATH DECEIVED THEM IN THEIR RELIGION. 76 THE TESTIMONY BORNE BY THE CORAN The commentators of the Coran relate various incidents as to the occasion on which this verse was revealed. It does not concern us to enter into these ; since^ whatever the occasion, this much is agreed on all hands that, there existing a difference of opinion between Maho- met and the Jews, the prophet proposed to the latter to determine the question by actual reference to their Scriptures ; which, it is said, some of the Jews refused to do, and went away^ The Book, which Mahomet proposed to make the arbiter of the dispute, was the Jewish Scripture ; — the Scripture in current use amongst them, which was to be brought forth and appealed to by both parties. It is called "The Book of God ;"— *Jul v^C^. "What stronger testimony could be borne than this, to the divine origin, authority, and genuineness of the Jewish Seriptures.at that tim-a in the hands of the Jews ? CVin.— Sura hi,, v. 48. J\y^^ J ] 'i^^^ / / AJTD (God) SHALL TEACH HIM (Jesus) THE SCRTPTURE, AND WISDOM, AND THE TOU- EAT, AND THE GOSPEL ;-AND AN APOSTLE UNTO THE CHILDREN OF ISRAEL. (Jesus shall say) VERILY I HAVE COME UNTO YOU * * * ATTESTING THE TRUTH OF THAT WHICH. IS BEFORE ME IN THE TOURAT, AND THAT I MAY MAKE LAWFUL, UNIO YOU A PART OF THAT WHICH IS FORBIDDEN UNTO YOU. To^ save space, we have omitted the recital by Jesus in this passage of his miracles.. The words of Jesus, as quoted in the above verse, show that, according to the Coran, the Old Testament existed, in the time of Jesus, in its original and uncorrupted state. We hardly needed, indeed, to refer to this, as the same words of attestation are used by Mahomet himself in the Coran, both in reference to the Old and the New Testaments. TO THE JEWISH AND CHRISTIAN SCRIPTURES. Tt CIX. — Sura til, v. 64. J^y^ J ) S;^*- OH YE PEOPLE OF THE BOOK ! TTHY DO YE DISPUTE CQNCEENING ABP.AHA.M ? AND NEITHER THE TOUBAT NOE THE GOSPEL WAS REVEALED UNTIL AFTEE HIM ; DO YE NOT UNDERSTAND ? AH ! YE ARE THEY WHICH DISPUTE CON- CEENING THAT OF WHICH YE HAVE KNOWLEDGE : AVHY, THEREFORE. DO YE DISPUTE CONCERNING THAT OF WHICH YE HAVE NO KNOWLEDGE ? AND COD KNOWETH, BUT YE KNOW NOT. The text is said by the commentatoi-s to ajiply to the Jews and Christians, who both claimed Abraham as of their religion; this, Mahomet would refute by saying that Abraham lived before either the Old Testament or the Gospel had been revealed : — how then could they say that he belonged to the religion of either of those books ? or what means of judging had they what his religion was ? I do not pretend to offer an opinion as to the soundness of thia argument. The passage is quoted simply because the Old and New Testaments are mentioned in it. The knowledge which the Jews and Christians are admitted to pos- sess, and concerning which they disputed, appears to be the know- ledge of their Scriptures, ex. — Sura hi., y. 68. ^t;-*-^ J j s^^-- / p ' O ' O 9'^S ^ Si -w /— / PjXj'' / / o— ' (j'S /■ ^ p fO ^ y /> / f / • ' • / • • / /■ 78 THE TESTIMONY BORNE BY THE CORAN / ' / / / ^yu oa.\ ^yi, jj WiJ 1 ^:>^ ^y^ 1 e;^ J^ * A^V.-^ ^' ij"-^ ^ ^ O / ^s> 3i— < '' ' (j/0-~ Jj 0/ (jP-h^ ' ii i/ K it ^ » it's O^JJ ,^>^ e^^Wl ^ '*' •? .. . . .? *loJ UJ ^J.«.i.^> (*€'^*^ 1*^4'^ &^i^ U*"i^ ^c^ "-S!:"* "^"^ )^ ; '^.Oj? * *:.!" c>>^^'' i^*^' ; (3^' oj;*^^'*; '-'^^^ ^^ ^^ How the Jews clotlied tJie truth loith error. Abdallah, Adiya and Harith, spake one with ano- ther, — • Come let us believe in that which is revealed to Mahomet and his followers in the morning, and reject the same in the evening, that we may confuse their religion for them ; perchance they may act as we act, and return from their faith.' Then the Great and Glorious God revealed this passage in respect of them. Oh — ye people of the Book, tvhy do ye clothe the truth toith error, and hide the truth, althoityh ye Icnoio ity To these unworthy stratagems for throwing discredit on his revela- tion, Mahomet replies that God's spiritual favours are (not as the Jews hold confined to their own nation, but) without respect of persons all comprehensive. And that it was His will to direct His people " by giving unto one" (that is, to Mahomet,) "a revelation similar to that which God had given unto them," — that is, similar to the Jewish Scriptures of the Old Testament. Thus the passage, instead of being an imputation against the Jewish Scriptures, contains a clear and reverential mention of their authority and divine origin ; — and claims nothing more for the Goran itself than to be a revelation similar to them : — (>^^)^ ^ J'-^ CXI.— Sura hi., v. 77. ^!;*£ Jl s;^' (__)U5:J \ ^ %^K^" ujt.i^l b >§:u.J ) i^jlj Uj^aJ i*^-* J^ y 80 THE TESTIMONY BORNE BY THE CORAN AND TEEILY AMONGST THEM IS A PARTY TILIT TWIST THEIR TONGUES IN (BEAD- ING) THE BOOK, THAT YE MAY THINK IT 13 OUT OF THE BOOK, THOUGH IT IS NOT OUT OP THE BOOK; AND THEY SAY,-" IT IS FROM GOD," AND IT IS NOT FROM GOD ; AND THEY SPEAK A FALSEHOOD CONCERNING GOD, KNOWINGLY. The Jews of Medina are here reprobated for an alleged trick upon Mahomet or his followers, in pretending that certain passages they read to them were from the Scriptures, while in reality they were not from the Scriptures. This they did by " twisting their tongues," that is, by a fraudulent, or equivocal, manner of speech. The expression is the same as that used in Sura iv., v. 43, (Art. XCVI.), — UJ ^^'xxM.5[i, — quod vide. Whatever such conduct may have been, — whether amounting to actual fraud and deception in reading out the traditions, the commen- taries, or any other writings of their Rabbins, in such a way as to make it be supposed they were quoting the Scriptures, or not, it has evidently no allusion whatever to tampering with the Scriptures themselves. On the contrary, even if the imputation be of the nature and gravity of an actual deception, it implies that the Jews never ventured upon any such sacrilege as the alteration of their sacred books. They simply pretended to be reading from them, while in reality they were reading from some other book, but by their deceitful mode of speaking (" twist- ing theii* tongues,") wished to mislead the Moslems into the belief that it was God's word. This quite corresponds with the character the Jews have in every age possessed for extreme scrupulous ness as to the letter and text of their Scriptures, however unscrupulous they might be in every other respect. CXII. — Sura hi., v. 78. J^y^£ Jl 'i)^ ,< .9 ^ f / t ///■ / / / / / ' f Pd^ O pop ^ /• / / tj -^ / p/^ God to the former prophets, to believe on Mahomet when he should arise, and to assist him. And in this prophetic command, how is Mahomet described? Simply as "the Apostle who should attest that (Scripture) which was with them." The great mark by w^hich Jews and Christians, the followers of those prophets, were to recognize the coming prophet, was that he icoiild give his attestation to the Divine Scriptures "tcifh them," i. e., then extant in their hands. M 8/i THE TESTIMONY BORNE BY THE CORAN *' AUeiiing that tvhich is with yoxi of the Book and wisdom, and that is Mahomet ;" — c>.<,xo^] yt) ^ &4.j:a:M ^ v^J^) i^ j*^^*^ W Uf»i.«a/o — JeJalooddeen. CXIV. — Sura hi., v. 83. ^^^-o^r- Jl ii;^*« / ^ * ^;-J-^ &S ^s^ ^ >^i.x i^^l ^y^ J^it.;^) >^J^ ^^ The same, nearly woi-d for word, as Sura II., v. 137. Art LXXXI. qnod vide. ttr-,\ t w II CXV. — Sura hi., v. 93. ^j\^ j! 8;^«, l^x. <5;*Mii ^£ J.S L«,j j»^aw U 5)1 Jj 1^«,1 ^iJ Hiw ^(^ ,»UiJ j J.> ^«.> * ^5ciU ^XaS ^1 U^'-i isl^yJ \i lyLi JS sl^^iJ ) J^u ^^ Ja.5 / / f / / / / ALL FOOD WAS LAWFUL TO THE CHILDEEX OF ISRAEL. EXCEPTING THAT WHICH ISBAEL MADE UNLAWFUL TO HIMSELF, BEFOEE THAT THE TOURAT WAS REVEALED. SAT, -BRING HITHER THE TOURAT, AND READ IT, IF YE BE TRUE. AND WHOEVER CONTRIVETH A LIE CONCERNING GOD AFTER TIUT, THEY WILL BE THE TRANSGRESSORS. In a discussion with the Jews of Medina as to the eating of certain kinds of flesh forbidden by the Jewish Law, (the commentators say cameVs flesh,) Mahomet supported his argument by saying that the prohibition as to certain kinds of flesh dated only from the Tourat; — and that in the time of Abraham, and in all time prior to the giving of the Law by Moses, there was no flesh forbidden at all, excepting that which Jacob, of his own accord, made iinlawful to himself, and which the Israelites accordingly would not eat. — (See Genesis xxxii. I'. 32.^ Therefore, reasoned Mahomet, in the Abrahamic, or Catholic, Faith which I follow, flesh is not forbidden. TO THE JEWISH AND CHRISTIAN SCRIPTURES. 83 Then, to prove his position, the words of the text follow in which God conamands Mahomet to say to the Jews, — " Come liitJier with the Tourdt and read it," — to prove whether or not I am right ; — " if ye be sincere." And it was to be an authoritative and final decision of the question; — "Whoever after that shall fabricate a lie against God, they are the transgressors." It was then the Tourat, — the Old Testament, which the Jews of Medina had, in common with the Jews of all surrounding countries, in use amongst them, which was here appealed to as aa unimpeachable test of a disputed fact. CXVI. — Sura hi., v. 99. ^1;*^ Jl «;5«' U ^s. ^^ iU ^ 5 &iJ J cub b ^-)f.i:i J L^UXJ 5 ^yA tj J5 ' ^ / X / f / SAY ;-0H TE PEOPLE OF THE BOOK ! WHY DO YE DISBELIEVE IN THE SIGNS OF GOD, AND GOD IS WITNESS OF THAT WHICH YE DO ? SAY —OH YE PEOPLE OF THE BOOK! WHY DO YE HINDEB. FROM THE WAY OF GOD HIM THAT BELIEV- ETH,-DESIEING TO MAKE IT CEOOKED- WHILE YE ARE WITNESSES? " While ye are ivitnesses that the approved religion is the right religion, namely, the faith of Islam, as it is in your Book." JelaJooddeen. An indirect reference to the authoritative sacred books in the possession of the Jews. CXVII. — Sura hi., v. 113. J^^ Jl b-;^-.« .» b ) &JU 1 cub ) (J^^V. ^^"-^ ^) U-jUjJ \ J-fi-l i^W) > \ y^ l^^xJ / / f f / / / 84 THE TESTIMONY BOENE BY THE CORAN THET AEE NOT ALL ALIKE. AMONGST TUE PEOPLE OF THE BOOK THERE IS AN rPEIGHT EACE THAT BEAD THE SIGNS {or EEVELATIONS) OE GOD IN THE NIGHT SEASON-, AND THEY BOW DOWN WORSHIPPING. THEY BELIEVE IN GOD AND THE LAST DAY, AND COMMAND THAT WHICH IS HONEST, AND DISSUADE yaOH THAT WHICH IS WICKED, AND HASTEN IN GOOD WOEKS. AND THESE AEE THE VIETUOTJS. The text, wliicli occurs after a passage upbraiding the Jews for the slaughter of their prophets, their rebellion, &c., intimates that there were, in the time of Mahomet, honest and good Jews, who regularly read the Scriptm'es and prayed. Whether or not such Jews joined Islam, it cannot be imagined that they would alter, or silently permit to be altered, the Old Testament, the study of which is elsewhere inculcated uj)on them, and which was alleged to contain so many proofs of the Mission of Mahomet. CXVIII. — Sura hi., v. 119. ^]yo-£ Jl s;^ BEHOLD. YE ARE THEY THAT LOVE THEM (ths Jeios,) AND THEY DO NOT LOVB YOU, AND YE BELIEVE IN THE ENTIRE SCRIPTURE. *^ In the entire looTc, (or Scripture,) i. e., in all the books (or Scrip- tures.)"— Ljl^ s-j^^^ ^^ v^' ^^^ i-j'^OcJ b Jelalooddeen. "In the books (or Scriptures) generally, — the whole of them ; and the meaning is that they (the Jews) do not love you, althovigh ye believe in their book, &c." ^aidh&im. The Moslems believed in the Scriptures of the Jews : — the ' whole^ book of the Old Testament held to be divinely inspired by tlie Jews of the time of Mahomet, was equally to be believed in as such by Mahomet and his followers. CXIX. — Sura III., V. 185. J\y^i^ J I «;;- J / %/ it / p y -' 5j» it's /c" ^ / ^i, 51 p / / *-^ /M^(j-~^ ; >^>^ c^'i Ji' * ;W 1 &A5b" ^\f-\ TO THE JEWISH AND CHRISTIAN SCRIPTURES. 85 THET AVnO SAT THAT GOD HATa MADE A COVENANT WlXn US, THAT WE SHOULD NOT BELIEVE ON AN APOSTLE UNTIL HE COMETH UNTO US WITH A SACEIFICE TO BE CONSUMED BY FIRE ;-SAy,— VERILY APOSTLES HAVE COME UNTO YOU BEFORE ME, WITH EVIDENT DEMONSTRATIONS, AND WITH THAT OF WHICH YE SPEAK. WHY. THEREFORE, HAVE YE SLAIN THEM, IF YE BE TRUE ? AND IF THEY ACCUSE THEE OF IMPOSTURE, VERILY THE APOSTLES BEFORE THEE HAVE BEEN ACCUSED OP IMPOSTURE, WHO CAME WITH EVIDENT DEMONSTRA- TIONS, AND THE SCRIPTURES, AND THE ENLIGHTENING BOOK. The Scriiatures tlius enlogized are the Inspired books of tlie Jews and Christians — the Bible. Thus Jelalooddeen : — '■^ Enlightening^ i. e., per- spicuous, and that is the Tourat and the Gospel ;" — ji) ^^lyi jJ^a.^) CXX. — Sura hi., v. 188. ij';^-c J! s;;**^ / / / / / ^ // / / / / / (,/ "i / / p / O' /'3i-wS<'''C''.. -' ^ p/ ^ ^-« — Baidhdwi, — "viz. the Tourat and the Gospel," , Jixs^U) J iJK^XJ! ^_5^, — Jelalooddeen. The same commentator adds: — " They sell not the signs of God, viz. that which they have by them, in the Tourat and the Gospel, of the description of the prophet (Mahomet.) T'or a small price, of worldly advantage that they should conceal it (j. e. the aforesaid contents of their books,) out of apprehension for their supremacy, as did others of their number from amongst the Jews;" — ci.*5 ^^x, jW'Ut i'i\)yii^ J> (^■^'>^ v?*^ s?*^' ''^'' '^^— ^y)^^-- ^ * ^y^}\. — These good Jews and Christians continued to believe in, and hold fastly, the Old and New Testaments as well as the Coran. They did not misinterpret them, or pervert their meaning. 2'^ey, at any rate, would take every precaution to see that their previous Scriptures, as well as the Coran, were handed down, pure and unadulterated, to their posterity. TO THE JEAVISH AND CHRISTIAN SCRIPTURES. 87 CXXII. — Sura v., v. 14 — 16. '-ijlo.)] «^^« ^ >KI \ .jijS^ Lk^Xi *^J Ji' IU«^ ^ *£U*J ^^jIXx-o ^^^iu U-si j»ijx^ ^ li- J£ »ila3' Jlji' ^ . &^ ^^)'''^ ^•*"'" ^^^ U***^ 1 '''•*'^ I)-** / ^ / / / / / / / / / /■ / / / ^ ' ^ _ '