Professional Documents
Culture Documents
OF
JEWISH CLASSICS
Edited by
Prof Gerson D. Cohen
JUDAISM AND ISLAM
BY
ABRAHAM GEIGER
PROLEGOMENON BY
MOSHE PEARLMAN
1970
FIRST PUBUSHED 1898
NEW MATtER
© COPYRIGHT 1970
KTAV PUBLISHING HOUSE, INC.
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PROLEGOMENON ... .., VII
v
VI CONTlINTS.
VII
VIn PROLEGOMENON
facing the reader of the Quran is the extent to which the allu-
sions and references of the latter are in consonance with the
actual contents of the Hebrew and Christian scriptures.
As every reader of the Quran quickly learns, the Muham-
madan scripture is often an opaque body of literature. Its
meaning is most clear when it recites Biblical data known to
us from clear and attested texts. Frequently, however, the
reference in the Quran is quite obviously to some report or
body of lore unknown to us from explicit classical texts.
Whence did the Prophet derive his unprecendented informa-
tion? It is at this point that scholarship entered the picture
to try and unravel the sources of Muhammad's inspiration.
However numerous and puzzling the frequently astounding
references to Jewish and Christian religious antiquity, the
student is never in doubt that both the Quranic conception
of history and the manifest significance of a host of details
establish a clear and definite nexus between the Quran, on
the one hand, and Jewish and Christian lore, on the other.
The reader of the Muslim scripture finds himself in the
world of Adam and Noah, Abraham and Lot, Jacob and
Joseph, Nimrod, Pharaoh and Haman as well as in the
presence of Mary and Jesus, the Baptist and the Sev~
Sleepers. While the evidences of "borrowing" or "influences"
are obvious, the knotty problems associated with the refer-
ences to, and the associations with, these figures are equally
inescapable: What exactly did the Prophet appropriate "from
these earlier religious traditions, and how much did he delib-
erately or even unconsciously modify? What determined his
selection and rejection of materials from the earlier lore?
What, above all, were the sources at his disposal?
While in theory orthodox Muslims might well reject such
questions out of hand-for the Quran, after all, is the re-
pository of God's verbal communications to the Prophet, and
"borrowing" is, therefore, out of the question-in reality, very
early in the history of Islam, Muslim scholars were already
displaying interest in what could be gleaned from "the peo-
ple of the book" to elucidate and illuminate obscurities in
PROLEGOMENON xv
the text of their scripture. Evidence of this interest is attested
in the early commentaries as well as in the body of tradition
with its multitude of stories (l]adit) about the Prophet and
his Companions.
While the notion of borrowing forces itself upon any
student of the Quran almost at once, Geiger determined to
test the notion punctiliously with respect to Quranic borrow-
ings from Jewish sources. Geiger, to be sure, was aware that
Biblical lore could just as well have been gleaned from
Christians as from Jews, and that, accordingly, the claim of
specific sources of influence would have to be justified at
every step and with respect to every single item. Needless to
say, only those Jewish sources and tenets that unquestionably
antedated the rise of Islam could legitimately be invoked.
Conversely, only those parallels tt) Judaism that made their
appearan<::e in the earliest stages t)f Muslim history and de-
velopment could serve as a proper field of investigation, for
such borrowings that became manifest at but a later period
might be challenged as later accretions. Geiger preferred to
remain on sure ground that could not be explained away as
post-Muhammadan borrowing or influence. Above all, he was
aware, the analysis would perforce have to relate the sug-
gested sources of influence to the environmental background
of the Prophet's life and activity. The circumstances, occa-'
sion, purport and overall significance of each case in which
borrowing or influence seemed plausible would have to be
cogently set forth in order to make the proposed background
of Muhammad's new faith convincing to the critical student
of history.
* * *
The principal characteristics of the environmental seed-bed
in which Muhammad matured had long been evident from
the Quran itself and from attestations in pre-Muhammadan
literature. The Arabian peninsula of pre-Islamic times had a
substantial Jewish settlement, which exercised considerable
influence on the general population in many respects--
XVI PROLEGOMENON
well have left an imprint not only in the form of ideas ex-
pounded through religious teaching and preaching but also in
actual names and terms, locations and dictions, words and
images that an occasion penetrated regular Arabic usage.
The studies of Julius Wellhausen, Richard Bell, Tor An-
drae and K. Ahrens succeeded in gaining greater sympathy
for the view accounting for the birth of Islam as a conse-
quence of Christian Aramaic inspiration and information.
This view gained its widest currency in scholarly circles in the
1920's and after. And while Charles C. Torrey's attempt to
reestablish The Jewish Foundations of Islam was far from
convincing, the "Christian" thesis also sustained serious blows.
With further research, the J!,wish factor in pre-Islamic Arabia
was more fully demonstrated and elucidated by such scholars
as J. Horowitz and Z. Hirschberg. Plausible, and on occasion
less than plausible, hitherto unknown points of contact with
a Jewish background were suggested by Hartwig Hirschfeld,
D. Kuenstifnger and R. Lesczynsky:The biblical elements in
the Quran were submitted anew to a searching examination
by H. Speyer, and a cumulative "Jewish" commentary on the
second and third suras of the Quran was composed by Abra-
ham KatshY
Nor did a middle position fail to gain support in some
scholarly quarters. A. Sprenger, the first major biographer
of Muhammad, suggested that since neither Jews nor Chris-
tians could evidently be at the root of the Meccan revelation,
the only plausible explanation lay in seeking for some group
that combined elements of Judaism as well as of Christianity.
Taking a cue from research on sectarian and dissident groups
in Christendom, this view found support among several scho-
lars who traced the origins of Islam to sectarian and hereti-
cal Christian groups with strong Judaizing tendencies.
In recent years the whole subject was given a fresh stimu-
lus by the researches of Shlomo Dov Goitein. In his earliest
investigations on the subject, he noted the clear affinities
between the Quran and elements of Syriac church poetry. On
the other hand, out of purely textual considerations he
PROLEGOMENON xxm
stressed that it was implausible to posit Christianity as the
principal source of inspiration of Islamic revelation. In a
close examination of the earliest forty-eight suras of the Quran
Goitein could not find a single reference either to Jesus or to
any other patently Christian element. The six references to
Jesus in Meccan suras--as against 108 explicit references to
Moses, not to mention many more allusions to him-are
scattered and vague in their import. This is noteworthy, for
the figure of Jesus would have suited Muhammad's needs.far
better than that of Moses. Jesus,. after all, had had to contend
with opposition from within his own people, whereas Moses'
principal task was to take on alien tyrants. Jesus had preached
the Kingdom of Heaven, while Moses had led a people in an
exodus from the country of their enslavement. Goitein, ac-
cordingly, suggested that inasmuch as the bulk of the early
data pointed to a Jewish source of inspiration, while at the
same time traces of Christian piety were also in evidence, the
material pointed to the influence of local, Arabian Jewish
gtoups that combined, these Jewish and Christian elements. It
was in all likelihood these very elements that introduced into
their environment tales of Arabian prophets of more ancient
times whose chastisements went unheeded. The local ruins
were cited by these gtoups as evidence of the fruit of ignoring
prophetic' admonitions. From these, accordingly, Muhammad
appropriated his basic orientations to religion and to ancient
religious history. Only later did he learn about Christianity,
~esus and the Gospel. Muhammad may have at some time in
his career have been especially moved by a Christian homily
such as that contained in Paul's Epistle to' the Galatians (3 f.)
on Abraham as the forefather of all true believers. But the
initial and formative influences in Muhammad's prophetic
development, on the one hand, and his later contacts with the
Jews of Medina, on the other, combine to point clearly to
the dominance of the Jewish sources of inspiration in his
preaching. Goitein even ventured to suggest that the early'
impulse to Muhammad's religious activity was stimulated by
a proselytizing Jew or Jewish group who was also fired by ,
XXIV PROLEGOMENON
NOTES
F. M. YOUNG..
BANOALORE,
\ March 17th, 1896.
XXVII
PREFACE.
I VENTURE to offer to the general public a work which
was primarily undertaken with somewhst scanty msterinls.
The question propounded by the Philosophical Faculty
at Bonn, viz., <t Inquiratur in fontes AleMani 8BU legis
Mohammedicae Bas, q"';' sa: ;rudaiemo derivandi BUnt,"
served as an inducement to the undertaking. The pomt of
view from which the subject was to be approached was left
by the terms of the question entirely to the different
workers; and that from which I have regarded it must be
considered, in order that a right judgment upon my essay
may be formed. It is llSSumed that Mu!).ammsd borrowed
from Judaism, and this assumption, as will be shewn later,
is rightly based. In this connection everything of course
is excluded which appears only in the later development
of Isl8.m, and of which no trace can be met with in the
Quran; but on the other hand all such religious ideas and
legends as are hinted at in the Quran, and are explained
and developed at the hands of later writers, deserve and
receive consideration. Secondly, a comparison between
Jewish sayings, and those of the Quran, in the hope of
setting forth the former as the source of the latter, can
take place only on condition that the Jewish sayings are
\a.ctually found in Jewish writings prior to Isl8.m; or
unless it is certain that such sayings, thoogh only recently
recorded, existed earlier in the synagogue.
But this certainty cannot easily be attained, and historical
critiqism must find its doubt as to this the more deeply
rooted in proportion to the number of times in which the
sayings are found among those of other creeds, from which
thero is probability that thoy woro adopted. ThirJly,
those who undertake this work must considor soriously the
XXIX
xxx PREFACE.
THE AUTHOR.
WmSIlADEN,
May 12th, 1833.
CORRIO ENDA.
......
Henzel's VII 20 Henzii
Maslemltioi
' Ibid ben' Umr
"
",.
VII ",. 27
11 note 2 (I. 6)
..
" Moslemitici
( Abfd ben ( Umya.
S6r&XII 20 ,. 1 (I. 1) " Su.... VII
" " "
" JLCU "
28 8 Jttr
.. NW 81
" "
.. N~b
"
...
~(;'\i1
"
88
" "
1 (I. 8) .. ~\i'
• " " •
1;;- • <-
Tra.MpaSfJ U' and
•
(:)~ II 88 . 1.
For 03' 86 6 Ci
" " "
~, 88 1 ~~
" " " "
':P~iJ 89 8 (I. 2) ":P~iJ
" " " "
" .Qi1.rzi "
89 . 3 (I. 3)
" ..,¥~
:ll;1~~!p 43 .. 1 :Jl?:;l~W
"
" n;f:l
"
" '3 . , "
.. ,
il="r:I'
"Ql:j 1~ 49 1 "In.;., 1~
"
Derabbi
" 60
".. 6 .." llebbi
"
" ill:!
"
"
51
"
2 .. i'l~
,. \'f~''')q~l "
57
"
4 (P.· 66) " "TJ'?',rW1
\ "
Ill. 2
LXXIX. 11 If.
. 60
62 "
4
8 "
111.
LXXIX.
2
I If.
" " 72 " 1 (I. 1)
"
" 1'~~ " " " "~~
.,~~? 81 (I. I) .,~~
" " " "
SQ), .. B2 3 ., ·b~-
.
" 8t."n to
"
"
110 !ine 2 .. uS also did
J'
" ~~~ "
IS8 Dote 4 (I. 2)
" ~"N
T ...
INTRODUCTION,
IT will be fonnd, speaking generally of the whole sphere of
hnman thought, whether we consider matters which have
already become the clear and certain possession cf maukiud,
Or those which are left for the future to unveil and to
determine with scientific precision, that almost always
a correct intuition precedes scientific knowledge, so that
a generally correct idea, though not yet supported by
adequate evidence, obtains some hold on the miuds of
men. In this way the thesis of this treatise has long been
recognised as probable, namely that Mnl;tammad in his
Qman has borrowed mUQh from Judaism as it presented
itself to him in his time, though for this opinion no
sufficient grounds have hitherto been advanced. And the
very endeavour to give this just coujectura its place among
scientific certainties seems to have produced in the faculty
the wish to see the subject accurately and thoronghly worked
\ out by scholars, conVersant with both the Qumn and
Judaism in their original sourcas; and to meet this wish I
take up my present task, conscious indeed of feeble powers,
but determined to use unsparing industry in the stoodiast
pursuit of my purpose. This is the end which we have in
view, to wit, a scientific presentation, and not a mere list
of apparent adaptations from Judaism, nor a statement
of isolated facts dissevered from their historical connec-
tions. For this we must stndy the connection of tho foots
to be demonstrated with the whole life and work of Mul;tam-
mad, as woll as with those events of his time, which either
2 JUDAISM AND ISW.
FIRST DIVISION.
, FI RaT SECTION.
1 See Jost's Gesohichte des israelitischen Volkes, Vol. II. pp. 207. fl.
• Sura XXIX. 47 .;\ ~. ~~! :;t,;" i) ~ ~~
,,:,1':: ~ I,; ;
f;i
I Thon didst not l'ead any book before this, neit.her coaldeat. thou write
it with thy right hand." (t. '0' the Word of God). Salo'a Translation•
.. ..
~ ~...
, 1;\lL;"i ~ Abnlfeda (Vita Moqa.mmedis ed. GagnIer, p.
. 67~
.f1J _
J ",,,,,,,,,,,I ~ \..01, sUra VI. 67.
I \'};;i 'j
-
• SUra LX. 18. Ou ~hi8 Elpherar remarks:
~I )~, ,,~I "'»"'~ I"IS' ~~ Ip (:r'" I.-IJ ",I ..ll.l ,
f"'»W (:r'" I:I~ ("Sl}->\rt.
8 JODAISH AND lBLhl.
Mostcharaoteristically, and doubtless quite in accordance
with the intellectual mannel' of the Jews, this is shown in
a witty and satil'ical play of question and answer, about
which Mul;1ammad complains bitterly, and which often
gave him apparent weapons against the Jews, in that he
regarded their ntterances as bona fide expressions of
opinion and not as mere teasing mockentls.
'l'hus, in order to gain reputation, and also because
he was uudel' the impression that, if eame (he says ten)
of the Jews would join him, all 'the rest would become
his adherents,l he made the attempt with some, who eithel'
did not have the courage to withstand him, or else did not
wish to enter upon a long dispute with him. They either
got rid of him with an answer which he could not gainsay, or
they mixed up the words which he required from them with
others of similar sound, but of different and even contrary
meaning. Thus they said to him once :_CC we can do nothing
for our unbelief, for Our hearts are uncircumcised." 2 On
another occasion they advised him to go to Syria, as the
only place where prophetio revelations were possible, accor-
diug to the Jewish saying: S cc Propheoy is not fouud out
side the Holy Land." This is given by some expositors
as the cause for the revelation in Sura XVll. 78 4, but
others assigJi a different reason for the verse. Further the
ce This (was revealed) beoause BOmB of the poor Muslims instruqted the
JeW8 in the doctrine of the M.uslims. so that there was unity between
them and the former received of the fraits of tbe Jatter. lJ
• Compo SUDIl. 446, Foudgrubou do. Orlouts, Vol. I. p. 286.
• SW... II. 82 .JIb ~mtl u:;;r; :2:< ".,>'
Comp. Deut. L 16.
u Circumcise therefo1'8 the foreB'ki~ of yoar" heart and be DO more
stiffnecked."
• v~~'f i'1¥~n¥ i'1";!itzi i'1!;l-'41v 7'kl
• JaIAlu'd-dlu (Ma.raeci iu loco)•
•l".,l~\ <./>J\ \alII ,.UJI! u-lU I;,; ....4 (:)\ ""e.l\ JIi W Jj
This verse was revealed when the Jews said j 1£ thon art a. PJ:Opbet,
U
tbeu go to Syria, for Syria alouo is tho laud of prophets." So Elpberer et aI.
OAllRIlIL AND MICHAEL. 9
• 'k&<
5 JaJalu'd-dln (}taraco;.)
\ t;:." lJ,ublmt" '.e. 101'''
ir-""' ..:f &:;... " ~abbat Ii sh'alrah" i.e. a grain in an ear of barley.
r
• .;l;Je i.:J,
7~'r~
8 On this EJpherar comments as fonows:
~ r U \ (:);'1>,., ,..r.. ~I ..P- (:)Y'-~ (:)IS ~"eJI (:)1 cllJ,
* ~ ,.ul ltIf.,llf. ,wI 6l,....,t "",.-II,., rW1,
. ~'ha nles.niDg Udeath" whioh ElpLerar here asalgna to the \volod tt'*-'
is quite foreign to i~, as is ELlso U oontempt "J whioh is more apPl'oplinte lor
,.,..... The cowUlentators appear, therefore, to have had in mind tb~ Hebrew
wUl'd CO, which with .nj'fiJ unders~ood w~uld mean -, poisoll.u
JUDAISX AND ISLilf.
SECOND SECTION.
Could Mu4ammad borrow from Judaism '1 and if 80, how was
such borrowing possible for him '1
The possibility of borrowing from Judaism lay for
Mul;tammad, partly in the kuowledge which might be
imparted to him by word of mouth through intercourae
with the Jews, and partly in persoual knowledge of
their Scriptures; while allowing him the first source of
information, we must deny him the second.
From passages already quoted-to which we might add
many others-we gather that there must have been great
intimacy between Mu];tammail and the Jews; leading at
timeS even to mutual discussion of views; but this is still
more clearly shown in a passage in the second Sura,!
where the Jews are represented 4a double faoed, professing
belief when they were with him anil his followers, and then
when they were alone saying: "Will ye acquaint them
with what Goil has revealed unto you, that they may
dispute with yOIl ?" This shows that the :Muslims learned
the Jewish views from conversation only. We shall speak
later of Mnl;tammad's intimacy with '.A.bdu'll&h ibn Sahtm,
and with Warab, the cousin of Khadija, who was for some
time a Jew, a learned man and aoquainted with the Hebrew
THIRD SECTION.
Judaism into his system, but parts only and even these he
was obliged to alter and i·earrange. In bringing the Jews to
his opinion he had to be careful not to alienate others j he
could not, therefore, adopt from them suoh points as stood
ill oomplete oontradiction to the views of other religious
bodies j and so, while be totally excluded some things, he
was obliged to elaborate and alter other things with which
he oould not dispense, in order that they might still more
streugthen his own position. Of this he either became
aware himself, or others reproached him with it, so that he
was forced to assert 1 that the Quran is not a new invented
fictiou. He could not maintain with the Jews that their
Law was immutable, for that would have been fatal to his
system of religious syncretism j nor could he with them
expect a Messiah, because if there were another prophet
yet to come, he Mu:Q.ammad could no longer claim to be
the seal of the prophets. This last point was carried so
far that the Arabs later on confounded the doctrine of 11
DajjILI, or deceiver, which they had ~borrowed from the
Christians, with the doctrine of the expected Messiall of
the later Jews j and the saying existed:2 "The name of
DajjlLI among the Jews is Messiah the son of David!'
Much in confirmation of what has been stated ahove will
he brought forward in the Second Section of the Second
Division, and also in the Appendix.
While this investigation has for the most part consisted
in enquiring into what was, or might well have been, in
Mu:Q.ammad's mind, it is by no means to he imagined that
we regard him as ,a deceiver who deceived intentionally,
and with a well-weighed consideration of each step as to
whether or no it would help him towards his aim of
deluding others. Wahl regards him in this light. On the
SECOND DIVISION.
Did Mll1ytmmad borrow from Judaism? 11 so, what did he
borrow?
Before we pass to the consideration of individnal pas-
sages as instances of borrowing from Jndaism, we must
sholV some general historioal grounds for th,e opinion that
" borrowing from that source haa taken place; and thus
this division faHs again into two seccions, a general and
a pal'Cicular.
FIIlST SECTION.
.
,....... <:!lo\ Sura XLVI. 10.
.
3
"
~ ~ W\ SUra XVI. 105.
~
-
... - ,.,W-
. \~ -- II _to.\ W .... ".. l~ .oW'
~ '"".f' (:l _ ..... J ~ .- ~ l:l.l~ <.S~\ (:l _
SECOND SIiICTION.
SECOND SECTION.
Ohapter I.
Thoughts belonging to Judaism which have passetl over into
the Qurfm l'
The new thoughts borrowed by one religion from another
are of a twofold nature. Either they are radically new,
there being hitherto in the borrowiug religion not even
a foreshadowing of them, so that the very oonoeptions
are new, and require accordingly new words for their
expression ~ or else the oomponent parts of these thoughts
have long been in existence but not in this combination, the
form in which these conceptions are blended being a novel
one, and the view, therefore, which arises from this unusual
presentation being new. We must therefore divide this
chapter according to these !'Iistinctions.
FmsT CHAPTER.
Firat Part.
Conceptions borrowed from Judaism ?
As the ushering in of hitherto unknown religious con-
ceptions is always marked by the introduction of new
words for their expression, and as i>he Jews in Aral:>ia,
HEBREW WORDS IN THE QUJUN. 31
1 ':"jrj .n:t'~
, RabbmicaJ. Hebrew 'l>lQ~:J'~
G~_ ~_cr::
• Oomp. ..,,..Ib and ""r-
• sUra XX. 89, Oomp. lol~~ n~ Ex.H. 3.
5 l'i.,t;t in the Bible.
.
t 'fhe masculine gender here given to this word, as indicated by the
fact that 4 rafel'S to it, would appear strange, were it not that perhaps
,
the old word l'h~ was in mkd.; and the termination ~J being foreign
to Arabio is in that Ia.nguage no sara indication of gender.
• Ill:;; n~il'l 0 VOf£D~. .
4 La.ter Arabians maintained just the opposite.. Ahmad ben. 'A.bdo.'l-
H.Um (MuMo. Prod. I. p. 5.) saya:
\# .,..::lJl v-AS ~ "'1;1 .li Sl;r\l u> &Ill J,.., &iwl d"":l &lp
*S1)i~\#,
U If one saya: Instruct me about the allusions to the Apostle of God in
the Tomh, one understands by that expression all revealed scriptures,
since they are all oalled TorAh; and further:
.....~l J'>\ u.\jl ~l ~ "'1;I.,..::lJI All u~.li SI),:l1 ~ J
* Jw~' ~ =1,,",,1 y"L.. J \"dol !p J ),.;1 dl..l u> Jo."'ol
II It is acknowledged that by the word Tora.h are meant revealed
3 i. eo 11P.
• Jdn\lammad lIlI8S it thus in BUras IX. 78, XIIL 28, XVI. 3S,
XVIII. 110, XIX. 62, XX. 78, XXXV. 50, XXXVIII. 50, XL. 8, LXI. 12, aud
• h f iIJ~
m at or places he translates it ~\ ""u.;. •. !I. V. 70, X. 9, XXII. 5ll.
111_ ,#
..., -~,~~.'~
• '._ ""JAI'I ~l~-
~ 0iI' Tapa'8E'Q"O~.
lii
34 JUDAISll .AND ISW.
• ~ c1J"'A
• E.g. UVvo8o~, i .•.• Sunhadus and especially ,,/ewva, which i.
pronounced. in SyriaeJ as Gibauo.
AJ!:IWI AND RABHEB. 35
Hebrew word, (Gehinnom). The word is found in many
plaMS in the Quran. 1
..I1/j,Mr 2. This word is fonnd in several places in the
Quran in the sense of teacher. Now the real Hebrew
word 3 "habher," companion, has acquired in the Mishna
a meaning similar to that of "parnsh;" 4 only that the
latter was the name of a sect, and the former the name of
a party within a sect.• The word psrush means, properly
speaking, one separated, i.e., one who withdraws himself
out of motives of piety, a Pharisee, as distinguished from
one who grasps without semple all the pleasures of this
life, a Sadducee. Among those who were thus separated
there grew up a difference from others not only in social
customs, but especially in that they adopted a. different
doctrinal view, viz., a belief in oral tradition. They had
also some very strict principles for the guidance of their
lives. But the matter was no longer merely one of great
carefulness in life and conduct, it became one of special
learning and knowledge, which naturally could not be
imparted in equal measure to all members of this sect.
Hence these learned men, each of whom possessed some
special knowledge, became greatly reverenced; and in thia
way again a community was formed in contra-distinction
to which the remaining people of the country were called
the laity.5 The individual members of this community
however were called l;1.abMrim,6" fellows;" and thus, though
the meaning' teacher' is not, properly speaking, in the
1 Suras II. 201, III. 10, 196, IV. 58, 95, 99, U5, 120, etc.
'';:';
J - ........
(:1~
•.;.;,; lU:!~
• BUras Ill. '13, XXXIV. 43, LXVIII. 37, VII. 16B. On the last passage
Elpherar ...yo, .:;,...\ ~ 8.1'" 5]Ololi, <iiI; ..,.,~\ U";"",
.,.
The tJ""JeJ of a. writing means) to read it and 31Tange it over aDd
ovel' again.
DABAIlA. 37
is very apt to degenerate and to become a mere la.ying
of stress on the unimportant, a searching for meanings
where there are none, and for allnsions which are pll.rely
accidental. And so the word acquired a seoondary mean-
ing, viz., to trifle, to invent a meaning and foroe it into
a passage. Compare the standing expression 1 current
among many who seek 2 the simple primary meaning.
The word in this usage oocurs in the Quran, partioularly
in the mouth of Mul;tammad's opponents; though until now
this fact has not been recognised. The obviously misunder-
stood passage in Sara. VI. 105 S is thus explained, also that
in VI. 157.4 The former may be thus translated: "And
when we variously explain our signs, they may say if they
like: Thy explanations are far fetched, we will expound it
to people of uuderstaudiug"; and the la.tter as follows:
"Lest ye should say: the Scriptures were only sent down
unto two peoples before us, but we turn away from their
system of forced explanation" ; i.e., they have left the
Scriptnres to us so overlaid and distorted that we cannot
follow them. It is remarkable that this word, whioh is no'
a usual one in the Qllran, appears in this sense only in the
sixth Sura where it occurs twioe ; and this is evidenoe that
just at the time of the composition of this Sura the word
in its secondary meaning was used by some persons as
a reproaoh to MIll;ta.mmad. This observation fll1'thermore
might well serve to indicate the unity of this Sura.
RabMni 5 teacher. This Ra.bbinioal word is probably
1 tU1'!., nW;1';1'"
, I:l'~~llilil
3 ,;.;~ Ifj.J;
38 JUDAlS!>l AND ISLAu.
1 Suffix
• Suffix
1'T"
7'T"
like ~~
.-
Syri.... 000, Arabic r.l\
• 1~':) ';''1
':;I':)!,;l
I ..: : . nttP
SAIlT, AND SAKlIIAT. 89
rest. I In one plaoe 2 M~ammad seems rather to protest
against its being kept holy. The well-known Ben Ezra.
remarks on this in his oommentary On Exodns:xvi. 1,3 where
he says: "In Arabio five days are named aooording to
number, first day, second day, eto. But the sixth day is
called the day of assembly,4 for it is the holy day of the
week; the Sabbath however is called by the Arabs Babt,
because the Shin 5 and the Sameoh, (i.e., the .A.ra.bic sin.
whioh is pronounoed like the Hebrew Samech) interchange
in their writings. They have taken the word from Israel."
Bakfnat 6 the Presenoe of God. In the development
of Judaism in order to gua.rd against forming too hnman
an idea of the Godhead, it was customary to attribute
the speaking of God, when it is mentioned in the Soripture,
to a personified word of Godl as it yvere embodying that
emanation from the Deity whioh came in Christianity to 80
veritable Incarnation. In like manner also when in the
Scriptures the remaining stationary, or the resting of God is
mentioned, something sensible proceeding from Him is to
be thought of. This is especially so in the case of God's
dwelling in the Temple; 8 and this (emanation of the
• 111 Shin.
6~ MNII?
1 ~;:r ~'?'P AOrtoe; TOU Beou.
s l:l1i n;t 'J;1~;llF' Ex. XXV. 8, Of. Dent. xxxm. 12, 16.
40 JUDAISJ( ANI> ISLA»:.
.
3 (:jUJlI as E1pherar ezplains it•
-",
• (:jUt m1~ .
• Ibn Ssid aeoordin« to Elpherar e>:plaina this wcml ... "follow. I
'''''''' ..P J""'ll (:lUJ'l1
" FnrqAn i. help against the enemy." SUra XXI. 49.
& Sl'lra VUI. 29. (iii; ;JJ ~
7 .sl:>'1ff r;;:
&"1;J..,r".
·JUDAlSH AND ISW.
1 :..;::-
)
• BUras III. 2, XXV. title end verse I.
S BUras II. 50, XXI. 49•
... c. ... ~
.• 1:1.1""", l ill?1
J ~rom
(;,G Dot frol11 ~
• d.~. n~tpl;:l
1 .~~~
Oompa..e unde.. J~\
IlABANf. 43
=,. ,-
ha.~e been altogatber missing from El-pherar'a ted.
I (J"" l"l'I::l?~
• C;!;llP n-'::l7tl i] {1auiAe,a T6J/I ovpa/l6J/I.
, Sura VI. 75, VII. 184, XXIII. 90, XXXVI. sa.
• ~t; or ,:\1': (':T~?~)
S Compare the worda r,,:.:l~' ,J~ in Professor Freitag's work, Fakiba
ElchoIar.. 85. 3.
o e~••- .~
•• ~:
~, _,.,- God's guiding Presence.
d\1; Revelation.
~-
~ . J gdgmen, .rter d••th.
VIEWS BORROWED FllOIl JUDAISM. 45
Second Part.
Views borrowed from Judaism.
While in the foregoing seotion we were content to
consider it certain that a conoeption was derived from
Judaism, if the WOI,a expressing that oonception conld be
shown to be of Jewish origin, we must now pass on from
this method of judging and adopt a new test. We mnst
prove first in detail that the idea in question springs from
a Jewish root; then to attain to greater oertainty we must
further shew that the idea is in harmony with the spirit of
Judaism, that apart from Judaism the conoeption would.
lose in importance and value, that it is in £ao~ ouly an off.
shoot of a great tree. To this argument may be added the
opposition, alluded. to in the Qumn itself, whioh this foreiga
graft met with from both Arabs and Christians. For the
better arrangement of these views we must divide them
into three groups: .d. Matters of Creed or Doctrinal views.
B. Moral and legal rules, and O. Views of Life.
A. DoctrinaZ VieW8.
We must here set a distinct limit for ourselves, in order
on. the one hand that we may not drift away into an endless
undertaking and attempt to expound the whole Qnran;
and on the other that we may not go olf into another
subject altogether and try to set forth the theology of the
Quran J an undertaking which was begun with considerable
eucceSB in the Tiibingen ZeitBchrift fUr Evang. Theol. 1831,
Etas Heft. Furthermore, certain general pointB of belief
are so common to all mankind that the existence of any
one of them in one religion must not be considered as
46 JUDAISM AND ISL1H.
that the creation took plaoe in six days, and that he has not
any knowledge of each day's separate work. We have
already remarked that he oalls the seventh day Babt, hut
does not reoognise its sanotity. It remains here to be
added that Mu4ammad appears to allude to and rej eot the
Jewish belief that God rested on the seventll day. 1 He
evidently thought that a neoessity for rest aftel' hard
labour was implied, for after mentioning the creation as
having talren place in six days, he adds" and no weariness
affected Us." On this Jal8.lu'd-d!n oomments as follows :2
"This was revealed as lin answer to the Jews who said
that God had rested thoroughly on the sabbath and there-
fore weariness left Him." The same thiug is to be found
in Elpherar's oommentary but not so clearly expressed.
The idea of several heavens, which is indioated by the
Biblioal expression" heaven of heavens, " 8 came to Mu1}.o.m-
mad probably from the Jews, also the notion that they
were SeVen in number, &. notion due to the different
names applied to heaven. In Chagiga 4 we find the assertion
that there are seven heavens, and then tlte names are
given. All these names ooour in the Soripture exoept the
first, viz. vil6n, from the Latin velum. 5 This name in which
heaven is oompared to a ourtain, whioh veils the glory of 6
God, is 80 very important one in the Talmud. Mu1).ammad
speus ofteu of the seven heavens, 7 and in one passage he
1 S6m L.87.
• AllU'8OOi. .,.....sl I"jl e'J"-'\ tlIlI (:ll ~<} ~ oIJf"l"p I,jJ J)I
IJA ..-:II olA.d\J
I t:l~I,;l' ,~tV
• Ohagiga 9. 8. "-'l:l' !:l'i?QIf' ~'in li"l 1IJ l'l"il'1 ~~
ni::l?~ li~9 li31~
, l i ;'1
, Of. Midra.h on the PlII.lm. e.t. the end ef P..lm xl.
7 ....,;; oil ij:;. or gOlf":"';"«
Suras n. 87,XVII. 46, XXIII.as, XLI.I!, LXV. 18, J,XVII. 3, LXXI. H,
48 JUDAI~lI AND IBLAH.
.-
I .., . . ;;; 86n. LXXVIII. 12.
I ~'i11"l "':;lIP
• 86n. XI. 9. :~ .p 1.6.;A ;'11
$ Bashi on Gen. I.!. ,,~ "l"'l.?"' .,\.~~ ~~ 'rl:l' ~:!l
H'ln m"~ ~J:I "'41 ,,~ m"'l~. ~~J:I '.;~.
ct. ~.;;;n S...... XXIIC. 88, xxvrr. 26.
• M 10...... . .<;p '<+.
I"lt'" U".I"'" XXlIC. 117, ~I VoJ"'l LXXXV. 15.
wioh "lb~~:!l
I t;l}l ~ "p. .\oJ, oa.\!J I:)\( J
TIllII SllVEN HlILLS. 49
have a. saying ,I "The world is the sixtieth part of the
garden, the garden is the sixtieth part of Eden; "2 and in
the Qlllil.n we find a similar expression, viz., "paradise
whose breadth equalleth the heavens and the earth: 3
Generally speaking, fea.r is stronger than hope, &nd the
dread of a terrible condemnation appeals far more
powerfully than the hope of eternal happiness to a nature
which pure religious feeling does not impel to piety of
life. This is probably the reason for describing bell in a
more detailed and particular manner than Paradise.
Seven hells are pictured as forming dill'erent grades of
punishment, and these' have been developed. out of the
seven different names mentioned in the Talmud. 4 These
names with one exception 5 (Erets tahtith, subterranean
realm, which is clearly adopted from the Roman ideas at
the time of their ascendanoy) are Biblical. Later on these
names ca.me to be construed as seven hells, 6. g. in
the Midrash on the Psalms at the end of the eleventh
Psalm where 6 it is said, "there are seven abodes of the
wicked in hell," after which the above mentioned na.mea
are cited with a few variations.' It is also said that David
by a sevenfold reitera.ted cry of "my son" (';:!1) rescued
Absalom from the seven habitations of hell; 7 furthermore
hell is said to ha.ve seven portals. 8 M$mmad is not
i n'T:"i;'J:! YJ\;!
I C·~",~.~ C':Vrh~ ni.", ,~~ n~':;:tP
1 2 Sam, xix. 1·5. (Sot.. 10.) O'~r:r'~ '''l!l''!lt n~:rt;i
8 C'~tl'il~ j'lilt:l j'tll~'il Ml'llrP Zohar II. 150·
(l
50 JUDAISM: AND rSUl(.
'l.
C'~TJ'~ ,,~ r.J~9~ H"TJ iT, C1j'~'¥'7;l
•c g~ Bura. XXXVII. 60, XLIV. 43.
• C~TJ'~ ,,~ "if
, Othioth norabbi Akiba, B. 1. C'~t"I'~ ,,~ r.qif~ l~~~
l::l~ .,~t\~~ i'"'!lQ '1:jl "~l:!,Q '7 lr:I ci'~ ci' "~'1 "7;.~
!'lilt'! "Ij~1 j1h '7~7 Q'~ n1~,~~ !'It.F!!) "iloltp n;'i;llt'
l'1~ J?:V1 l'1~ilol~~ l'1~ictp
• Bura L. 29. ~fo~ Ji Jfi; -;:~ ~ ;:'9~ :J;a. -;;.
51
entitle them to the former nor oondemn them to' the latter
plaoe. Thus while the righteous I fou.nd their plaoe in
Paradise, and the sinners had their portion in hell, those
who belonged to neither olass were placed in .. spaoe
be~ween Paradise and Hell, of whioh it is said in the
i\Hdrash on Eoolesiastes, vii. 14: 2" How much room is there
be~ween them? Rabbi Joohanan says a wan; R. Aoha
says a span; other teaohers however hold that they are so
close together that people oan see from one into the
other. "8 The idea just touohed upon in this passage is
most poetioally worked out in Sura VII. 44,4 "And
between the blessed and 'the damned there shall be a veil ;
..p l"u" ";'f' ' ...~I (;}" l:J1S dJl,.. J 0111.- "",...' (;}" J
r'- I,"U .u..,.JI ~I 1,1) IJU JUlI ~'J &:...,.3\ Jl>' liJ" rJ ~J.rol'
U
...... J ' ...~I ..}\
Ul ,...)4"""" ,.I'
ThOle whOle good and evil deeds are equal are the middJa men anet
J ,-'ola
.tand on the road. Thence they can flee ali Once the inhabUant8 of
paradise and tb.088 of bell; if they Lurn to the former, they ary • Peace be
unto yOI1 :' if to the latter U eta.
52 JUDAISM ANn ISLAM.
I "They ., '6. the men between, not &I' Wahl and ethen e.zpla.in it~
• Phaedon, Chap. 62.
• 14iahna Ahoih, IV. 17. m\., '1# notl "t'lP "~~
n~" C7illJ;! ,~.O 'ilQ N:;O C7ill~ O~,
, .au.... IX. 88, XIIl. 26. ?(;;, ~ ~1T d q~H,:~ ~; .
• ~~1 ~. N7'!;l "':l.'~" ~
, sUra VII. 88. ~~ ~ ~ i1f..;;..F
'1 lI.att, :lil:. Z4 i Mark, z:. 25 J Luke, xviii. 24.
TUB Il'UTUBIII LIPlil. 53
deserving of mention here, because the faot that in the
Talmud elephant is used seems to oonfirm the ordinary
translation of the Greek word in the Gospels, and the Arabie
,word in the Qumn, and to remove the doubt as to whether
they might not be better rendered" cable."
Given the pure conception of immortality viz., that the
life of the sonl never ceases, it beoomes unnecessary to fix
a time at which the judgment shall take place; and so in
most Talmudic passages a future world is pictured 1 in
which every thing earthly is stripped away and pi01~S souls
enjoy the brightness of God's Presence. 2 Echoes of this
teaching are to be found in the Quran. In one passage 8
we read of a soul gazing on its Lord, and in another 4
the condition of a perfectly peaceful soul is beautifnlly
described. But this entirely spiritual idea Was not
thoroughly carried out. Rather by the side of the pure
conception of a continued life of the soul after the death
of the body,5 there existed that of the quickening of the
dead.6 Thus becausE' the man cannot receive the requital
1 N:l11'1
T- c"'l:ll
T
I M~'~lj ,~ l'1m
• sUra LXXV. 28. g~(i ~ .}~
• C'J;1Wlj n~r:'lf;1
The view that by the expression Teobiyath H.mmethim the future
world or the {spiritual} continued life of the (bodily) doad ia meant, j~
given olearly in the explanation whioh So Baraith& adds to the quoted
uttera.nce of the MiBhna. To the words: "he who aooerta ~ba.t tho bolief
in TQchiya~h B:u.mmethim is no part of the Jewish religion has no plU.... iu
JUDAISM AND ISLA.M.
day gains also a greater importance from the fact that not
only individuals and nations appear at it, but alao those
beings who have been hononred lIS gods by the nations,
and they too receive punishment with their worshippers.
In Sukkah XXIX we find this statement: 1 "As often as a
nation (on account of idolatry) receives its punishment,
those beings honoured by it as gods shall also be punished;
for, it is written: 2 'Against all the gods· of Egypt I will
execute· judgmen~.'" That this general sentence admits of
a r6ference to the punishment of the last day is not expressly
stated, but it is worthy of acceptation. Mnl}.ammad.
expresses himself stilI more clearly about it: S "Verily
both ye and the idols which ye worship besides God shall
be cast lIS fuel into hell fire."
A view closely interwoven with Judaism and Islam
is that retributive punishment is entirely confined to the
state after death, and that any single merit which a sinner
has gained will be rewarded in this world, to the end that
nothing may impede the course of jndgment in the next.
The same view, only reversed, holds good in the case of the
l·ighteous. It is a view which was thought to explain the
course of destiny upon earth, which so ofteIt seems to rUIl
contrary to the merits and demerits of men.
The Rabblbical view is expressed in the following
passage: 4 "Wherennto are the pious in this world to be
1 I'iii? ;;T'lj"tj I'ilr# Mi:1i " lol'lJW M!¥l:!1 M~t:!;;" ~'? I'I:!
c'~?tp n\!,(.1~ C~1~~ 'O"t,l ,,~?~ '*t!j r.r~~
t Exodus, xii. 12.
• &Ira XXI. 1/8.
-
• "l!$~ ,"l,~t!j I'?'I:I? T'T~v t:i,?i~il c',?~' tl'i?''!~ T'T~"
.
;~&; ..;:;,;;. .illi <g,;; ;,.. ti,l,;' ,;.; ~\
-
'i'!;>~ lol¥l?~ i!li) V~i1~ T'T~'t\fl c'ii''t? l"tl@j i!li)1 M1!:1~ cii'~~
tl'i?''r-t .,~ c'",!~w~ lol'::;!;l n I ~ " j¥" '!J<,l "liMlf> tlii'~~ "It;l'll
"l~:!r,l ~l;1'M T'T~111 '~W N¥rr c';i:ln;r ~w.,,'~tp '1:1) ~;:Ti>il
RABBINIOAL VU!lW OJ TS:E JIl'IURE LIJE. 57
oompared? To a tree which stands entirely in II olean
place; and when a branch bends to an nnolean plaoe, it is
cnt off and the tree itself stands there quite clean. Thus
God sends affiiotions in this world to the righteous, that
they may possess that which is to come, as it is written:
'Though thy beginning was small, yet thy latter end
should greatly increase.' 1 Sinners are like a tree which
stands in an altogether unclean place; if a branch bends
over to a olean place, it is cut off and the tree itself stands
there quite unolean. Thus God allows the ungodly to
prosper, in order to plunge them into the lowest depth of
hell, as it is written: 'There is a way whioh seemeth right
unto a man, but the end thereof are the ways of death.''' 2
"Mul.tammad expresses this same view in several passagee,
but restriots himself to the latter part which refers to the
prosperity (,f sinners, partly beoause his own ideas were too
unspiritual for him to be able to imagine the righteous as
truly happy without earthly goods, partly because in so
doing his teaching would have lost in aooeptability to
his very degraded contemporaries. Thus in one passage S
we read: "We grant them long and prosperous lives only
1 Compare SUra. IX. 55, 86, XXXI. 28. In IX. 55, 86, the wordB
q~ii (~) ~ are evidently to be conneoted witb ;...-:,,~~ elld ~ot
with what immediately precedes.
ThaB Elpherar sayB on IX. 55: f"l..a1 ~~I ..,. "'\;:i, . . . ~\ JIi
WI I"IJlI S,...sl ~ f"b,)~,1 ~J ~I,..I ~', 1IIofl...a1 ~\; J
* S.rJI ..,.Ie!
f"Gl.la"l ollll..... j.
Mej'bid and Ketlld<i eay that thiB verBe bnB been transposed, it Bhould
ron: U Let not therefore their riches or their children in this world ca.uso
thee to marvel. Verily God intendeth only to punish them by these
thingB in that world••
• )W:SI"p &..I"all rJl Sjall, S}\elJ4 ,)~ .....;.Il4 ~I ,wI J.i,
&o-J\
I PsalmJ ZO. 4.
, Sanhedrin 96. 2. See also Preface to Ben Ezra's Commentary on the
PentB"uch where he oppose. thiB view.
5 Sura XXII. 46. (;,~ ~ s:;::, ~ ~ ~ C.;l ~I
• Sura XXXI!. 4 . . •
THlil lllCsUimlIlOTION OJ!' THlil !lODY. 59
the doctrine of the day of judgment, the view of
the resurrection and of the quickening of the dead was
also formed j and this the more readily, because it found
support in expressions in the Scripture, as e.g. those in
Ezekiel, xxxvii. I: "I have opened your graves, and caused
you to oome up out of your graves, •••.•. ye shall
live," etc.; and those in other passages referring partly to
the metaphOlical quickening of the dead land of Israel.
Of this doctrine it is said that it is suoh a fundamental
teaching of the Jewish faith that the declaration that
it did not belong to the law entailed the exolusion of him
who thus spoke from eternal life. 2 The Quran is, so
to speak, fouuded upon this doctrine along with that
of the unity of God, and there is scarcely a page in it
where this dootrine is not mentioned. To adduce proofs
here would be as easy as it would be useless; and indeed
it is not required by our parpose, since Christianity also
has inherited this view from Judaism, as is shown in the
argument of Jesus in refutation of the Sadducees. Only
one point deserves particular mention, because on the one
hand it contains a detail adopted from Judaism, and on
the other it shows the low level of thought at that time.
As soon as it beoomes a question not merely of the
immortality of the soul, but also of the resurrection of the
body, theu the soul without its body is no longer regarded
as the same person, and the question naturally presents
itself to the ordina.ry understanding: "How can thi5 body
which we have 5een decay rise again, so that the same
per50nality 5hall reappear 7" Neither the soul alone nor
the body alone is the person, but the union of the two.
Now one part of this union is dissolved j anothel' body can
indeed be given to this soul, but by this means he who died
1 S~ VI. 95, XXX. 4<1, XXXVI. 88, XLI. 89, XLUI. 40, etc.
• PW~tl :"'';l'iE
a Taanith at the begiJmmg.
• 8a.nhedrin 00. 2, 8I1d Xethilbhoth III. 2.
a ~ '"'J'"t ~I ~\J ~ <oWlol .,..".ll 1;>'
(1'00. notCQ milo. cap. 7, p. ~I·l
HUJ;IA1dIUll'S VIBW Oli' INSPI!IATION. 61
The Jews have a saying that" all the prophets saw
through a dark glass, but Moses through a clear one, " 1 and
Mul}.a.mmad says: 2 It was not granted. to a man that God
should speak unto him otherwise than in a vision or from
behind a veil; 8 and then he adds: 4 " or by the sending of
a messenger to reveal by His permission that which He
pleaseth." This messenger is the Holy Spirit,5 or simply
the spirit, 6 like the spirit in the story of Micaiah's vision. 7
The Arabic commentators take this holy spirit to mean
Gabriel, a view which is not unknown to the Jews, for
• .~'" -<lJ.l4
- II""
~,.. ~,..) J.-j. JI
.. -
~ ""':.;
. i,; 115i~jj
. "~"l, TO '11'vEiip.a &"ItOI'
• Faldhat El.holef&, 94, prove. that this i. reslly the Arabi. "iew :
• Jeb.moth 6. ":>~
i":> "~l;1 ilol ~li!" ":;!l;l i":> "~l;1
~lol"'liJ:l "~1 ilOll:l W'l:l "Clol7. ~'!?'?J:l i, 3l~l(i~ ,i::l~ "'TQJ:.1
'1i:q., t:l':;l~/J t:l~?~ ~.,bo/J; ','h.frV·~'
s Levitious~ xi:s:. 3.
I
66 JUDAIBII AND ISL.iK.
'"ljl "31::
68 JUDAISM AllD ISL.U!.
e -':':11:;~ n~~f;l
1 Miahna Berachotll I. 2. r~7'? n~2f;l l'iJ "'~ir.?!;l
69
o. VieW8 of Life.
~':jl~ C'~;"!~ l~
That full uuderstandiDg Ii. uot reached untU the oompletion of tbe
fortieth 7""" is obaervea aIso by Pbno «("TV sa
WIBop.a8,)
tTV1IEtTE0~ &"(1-"), wbo here take. the forty••eeond 7""". only beoa....
he attaohe. PArtioolar virtue to the number 7, in wbloh Solon aIso agree.
with him (Vid. l'bUo, de OpiOoio Muudi, P. 70-72, Eel. Pfeifer I)
in'~ ':I?-' 1'.; 1t1 ~1,~ "':n.:p C'P'$? oj', ~ C'~N M'f'1J?
O'~?!;l N'lM C'fill y 1~ m,'~~ n~rp=t~ c':+i19lJ "ip~~, 'bful?~
,~~.,,~U'! 'Ill:a C~7;I n~~;:p ClJ? '~lorJ in'~ ';lin "t~7
~'S[!;lW ~'" i? 1"'7.?~1 irn~ l':+'tPZ? ltrl n~1J' V'iQ n~r.J 17;1
n;t~~ n;Q ~; Ml;l :l'J:ljl '!'J:il ~'1 nl~lJ Ci'~ 1ilO7rP l'~r;'
ll.:l~ ~"1 \llj ni'l!?? ,i:l~ i:I'~ ::u:lN N'lMt# iJi~? ~;'Pt:l'l lI1'~
C~ill,? n~ ';tl~ '11;11 ct;i!?~ li'l~ 'm.l n~'f ;,~~ c''='''~'2
Vi?? ';I'ni:l? ,b~lljl ';I=Au?~ ,,~ IYOQl ci"t.F? '!'J'? ~l:l
O'~;!;l 1e nt:l" N'lrit#? c1iJ7 Q '1'l?t:! c:? ~~'?IJ HlJ"· C'!;l~j
n¢~;~ ci'~ n':;~'2 "J'~ 'l'It;r1~ n~"'1lJ i? '!;)tl1 iJi~l? nl;l
~,?!;l' ~'ql b'll;i!? N'lMl '~'2'~tll nr-:r n~~1J' 1!;l '~1!? TJI1!;l
't;liol1 C':+i19lJ "4'~!;l O'~1!;l 1;;1 \1qt:1ITi:t~ Ci'~ jin ,':vi' ~;1
'~'1n'~li' '1:11 'lil3? ~j7TJ:lJ;1l;ll n~tl n~~tl 1~ '~~"'?l:ll 'Ill:ll clJ1
llJl ?"'.¥l:! l:l:1 ''2i n',?l;Iil'l C17 w~ l~'1J?l# C'fill y 1~ nN¥.?
1l;l''1i?!;l ~l:l
.
c'''J;i7 '!'J'.m t4,W ,:p ci,J;i7 'lJ7.
TJ~I?l:l~ 'n ,i~' TJ~l; ~'*~? 'iJ'r.'1
i,'~.l# TJ,~i~
l'"llfi~
SECOND SIWTIOII.
OhapterlL
srories borrowed from Judaism.
This division will prove to be the largest, partly, because
these narratives, drsped in the most marvellous garb of
fiction, lived mostly in the month of the people; partly,
because this fairy-tale form appealed to the poetic fancy of
Mnl).ammad, and snited the childish level of his contempo-
raries. Iu the oase of the Old Testament narratives, which
are seldom related soberly, but are for !.he most part
embelllshed, it needs soaroely a question, 01' the most
cursory enquiry,.68 to whether or no they have passed from
the Jews to Mnl).ammad; for the Christians, the only
other possible source to whioh they could be &ttn'buted,
bestowed very little &ttention in those days on the Old
Testament, but in their narrstives kept to what is strictly
them all verbally by those round him, and so they were all
of the same vahul fol' him, and were all called biblical;
furthermore we must pay no attention to their contents, ~
for the narratives are not given as supporting any
dootrines of Isl'm, but are merely qucted as records of
historioal mots; and even in those oases where they are
intended to set forth a dootrine, it is almost always
either that of the unity of God, or that of the :Reaur-
reotion of the dead. It appears therefore advisable to
sl'1'llonge them ohronologically, by which means it will be
mcst easy to reooguise the numerons anachronisms among
them. Either Mul}.ammad did not know the history of
the Jewish nation, which is very probable, or the narration
of it did not suit his object, for cnly once is the
whole history summed up in brief,l and only the events
in the lives of a few persons are mentioned. In this
chrOnological arrangement we shall have to pay more
attention to the personal importance of individuals than to
any changes in the ccndition and circumstances of the
nation, and thus in this arrangement we shall have the
following Divisions: I. Patriarchs; 2. Moses; 3. The three
Kings who reigned over the individed Kingdom, viz., Salll,
David and Solomon; and 4. Holy men who lived after them.
SECOND OBAPrlCll.
First Part.
Patriarchs: A.-From Adam to Noah.
The great event of the creation of the first man gave
occasion for much poetical embellishment. Before the
appearance of Adam, .the jealousy of the angels, who had
cOUDselled against his creation, was ronsed, and God shamed
them by endowing Adam more richly with knowlsdge tha.n
any of them. In the Quran we have the following des-
cription:2 "When thy L01·d said unto the angels, 'I am
1 BUra XVII. 4-8. , 51 ra U. 28-32.
76
going to place a substitute on earth' ; they said, 'Wilt thou
place there one who will do evil therein and shed blood?
hut we oelebrnte thy prs.ise and sanctify thee.' God
auswered : ' Verily I know that which ye know not'; and He
taught Adam'the nllollle8 of all things, and then proposed
them to the angels, and said: ' Declare unto me the names
of these things, if ye say truth.' They answered: 'Praise
be unto thee, we have no knowledge but what thou
teaohest us, for thou art knowing and wise.' God. said:
, 0 Adam, tell them their Jl&IDe8 ; ' and when he had told
them theirnames,God said: 'DidI not tell you that! know
the secrets of heaven and earth. and know that whioh ye
discover, and that whioh ye conceal r'" The oorresponding
Hebrew passage may be thus trnnsJated: 1 "When the
Holy One, blessed be He I would create man, he took
counsel with the angels, and said to thom: 'We will malte
man in our image; , 2 then thoy said: 'What is man that
thou art mindful of him? 3 What will be his peculiarity r '
He said: 'His wisdom is greater than yours.' Then He
brought beaats, cattle, and birda before them, andasked for
their names, but they knew them not. But when He had
1 SUras VII. 10018. XV. 28-44. XVII. 63-68, XVIII. 48. XX. 115,
XXXVIII. 71-86.
• -.
~I 8te.ftQ}.,Q~.
3 The legepd of the devi!,s refusal to worship Adam, giv.en by me as
a Christia.n ODe, was found by ZIlDZ (U Die ,Gotteadienatlichen VOl;'
triige der Jnden," page 291. Note.) in the MS. Mid.....h of Rabbi Mo,ee
Hadd&rsban. who however lived in the eleventh century.
, 1 .;...!'i\
...
(&&fJD>..o~) instead of ~~ (lr:iD)
,. T
I'I~:V i~~~
• Geoasis, it 21. "~l?~1
7 Pirke Rabbi Eliezer, xiii.
N'1 '~.'! N' ,~'!W "1.i '~1 "7~ :1::111 M~~ 'TIll? wrm.
,~o 'If il'l:V'!~ ~~~ Mifi
1 To the lI&l11e effeot Mul}emmad ben Kols (vide Elpborar on VII. 21) •
Alii 1,- ~I y ) I,. JIi ~ ~ "u) ~ .....J$\ ,J r"" ~ &ij ~,,,,\;
".
* u-oe1l' ..ir' JIi lWr' ,.J .Io..IJ JIi &o.l\ ~r\ ..,J1i ~\ ,.J ',-I
n His Lord called to him: cO Adami why hast thon eaten of that, when
I, ha.d forbidden it to thee?' He replied. I Lord~ Eve ~ve it to me.' Then
Baid He to Eve: I Why didllt thon give it to him P' she replied, The snake I
Cabil calls a.ttention to the possibility tbat in the word Oabil the
derivation from J.;i is kept to. Cf. Genesis, iv.l.
'I Genesi8, iv. 3·9. Cf. Sura V. 30-36.
• . <,
""";I~
A
S'uraB XIX. 57, 58; XXI. 85, 88.
Elpberar OD Surs XIX. 57 SDyS: t.r"'-I ",-I, lOy ...,ll ..... i",
n He is the gra.ndfather of the fathel' of Noa.h, his name is Enoch .n
whioh na.me Abolfeda. (Rist. Anteisla.m.ica page 14) spella t.".. a~d
expre••ly remarks: ~ .6. , ,t" (:)Y' .n..e--.I...I "With 8D UDpointed
ha, DOD, waw, and Q, pointed ha ," and la.ter he adds ~).,),~, t~ c,."
:1 Sura. XIX. 68. ~ G.cs::.; i~;. Compare Genesis, v. 24 and the
Tract Dersch Erez cited in Midrash Yalknt, oha.p. XLII.
• ID Maraeeio. ~I, =,.JI 0lJ1 (:)1 ~ \eLwl &.t..,.lld ~ i"
... c. _
~l!:~,.J,
• <J""!)~I
- . is derived from. U")~ Elpberar on XIX. 57. <J""!)~I~,
, ui '~"1
. i,
uii~.!:! "lil ";t~7il' ~ J;l~¥fr;l~ ~'?~? ~.,,~~ l-oI't1 r:;~il' "W
~"9~ "'7¥ ~iJi 11~ 07il'l O!;l~ "7;ll;\ ~~1fil:"l ':;l
'- '- ,,-,, .
l~~"!!' 0JZ1~ 0l:l '~~ ( 11~'~1 '~7~ Of l$,:ll l'i?~J;l?!;l ~~'~;;1 "
' ...
'I:> '~ O~~ ':l:!tl;l O'rPjf l:IJ;:1'~r;r, 111i;.T .,~ O~:; tl~W 11;;;1 V":)t$¥
"T~o/ l'tli1i2l? ~~~ '!J'~ "11l1:"l1 ni'1:!tl:! 0l? '~';1 n~w"1 ~~7 1J::1
l:T?o/~ nlJ~ 11?'1 'lt11fW 11i:11 '~7;) 0!;'1¥l? '''~'~1 ~'1 '" , ~
t1l1!;1W ,~,~ il:> n11f~ '7 '~7frfi7 ~7;l~ l:Til ,~tl1 VJ~ "(:199~
n¥rv~ 11'i?1~ i:J 117,~ nJ;l~rf Wib9 OWl:! 'i:l1f''i'71o/ ':11 ~"
l1'iri'l n~'m ow ini~ 111':;J!J:I ow it,i~ 1'11!!?'< ~m.~r nJ;ll$rf
111:;;'<1,;;1 11;) 1'1911'<1 nttl'"~ "'~il1 'n ' ~ '~ry "r,ll;l n7i17i? l-oI"~
1:l7il'? n; ~::J!f:lW ':l~ ~"?lJ 1:l':;J;?i:l nv::tt!' ,,~ lJ~l':tm ~:l?
l-oI"l ni!l~ ~'r;ro/ I:l~~r;r ni~:lt. Oil ~1:>~7i? '~7;) n~':;J~ nv:r~~l
~~r:r I:l'<il ~"'<5n1 l:l'tP~ ~~f;';1 ~'9t' n:;~ n~ uii:!!?'? iol"=t1.
'0/. l'1?'rP?t"l ';.'7;) "~1 O'~ill=il~ ':l'!;l ,~ n;r;r "m~p ~t:Tl
n"):;;~ .,~n"")J:I? 1:l1~ ':l~ n!;1 1'J;1i~t9 l:l'rP~
Compare ¥oma 67. 2. and Raahi, Zohar on Genesis, i., 26.
84 JUDA.ISM A.ND ISLAM.
1 Psalm, l'iii. 5.
I SUra II. 96. ~;~ ; ~»\i
3 This oonnectiou llnd oomparillOn which might wen appear verY doubt-
fal, and which seemed even to me at first. nothing more t.hall a conjectnre,
reoeives fall corroboration from that which later Arabia.n authors, quite
in harmony with the Mid. Yalknt, say about the angels. We find in
Maraooiu.s Prodromi i", 82, the following:
JIAl J-)\ ~..... .>.I) ,..,\ '-"" ~ t:l"" ~\ ...............~ JU )
"",~\,o ,,,,,,~~ \lIS:! I.I}\ d \:l~ ~y\ ~\ ~ \»~\ ,.eIJ ~
FROM NOAR TO ABRARAM. 85
corruption of morals Noah appears, teaching men and
seeking by exhortation to turn them from their evil
ways. He builds himself the Ark and is saved, while the rest
of the people perish) His whole appearance as an admon-
isher and seer is not Biblical but Rabbinical, and serves
Mul;1ammad's ends perfectly, as Noah in this way is a type
of himself. According to rabbinical writings,2 Job, xii. 5
rofers to Noah, "who rebuked them and spake to them
words as severe as flames, but they scorned him and said:
, Old man, for what purpose is this ark 7' He, however, sa.id:
, God is going to bring a flood upon you.''' Other particulars
\.:..wu \aT» ,...\s;; ily-I i),.. ""I ~I i.r"}1 ~ ...Jy u"- 'oW ~
......,.. JU ..,..;~ ~ ,. ~yl =)Uoi \e-Al ...,u. 1..1;1 ,iii
* 1,,;.1l\ J'>I C;)" ..,..;~ ~ \.:..WI ..,.:\1 SI;+l' ",I ""'~ ~ ~ ...-~.;, ...,
C~ :Muja.hid says: The angels wondered at the wickedneBS ot tbe sons
of Adam, for Apostles bad already been Bent to them; thl'lD their Lord
(God) said to them: C Choose out two of you, and I will send them that
they ma.y judge npon earth.' Then Ba.ru.t and Marut were chosen, and
they judged righteously, till Ze.hrah (the star Venus, just like the
Y.lkntiah ";:\lfl?l:l' like "f:lt?l:l the Persian ~)I.:... and the Greak
aUT11P). In Job :x..:u:i. 26 tho Targnm puts -,nrTOH for the Hebrew...,iW
came in the form of a moat beautiful womBn and complained about her
husband. They were led astray by her and lusted after her, but ahe fled
and went back to where ahe was before .... .M.uQa.mmad sayB: 'Yabya.
states OD a.nothe:r: authority than that of Mnjahid, that the woman through
whom they were led astray was a human woman.' The union of these
two views is to be found in the passagefl quoted from Midrssh Yalkut.
1 BUras VII. 67-68, X. 72-75, XI. 27-60, XXII. 48, XXIII. 28-82.
XXV. 89, XXVI. 105-121, XXIX. 18. 14, XXXVII. 78-81, LIV. 9-18,
LXXI. I-end.
• Sanhedrin 108. (Comp. Midrash Rnbbah on Genesis, par.... 80 and
ss, also on Ecclesiaate8~ ix. 14.)
?~.1 'jiiitl7 Ii:'. 1.~tP 7~::I "!;l7 ::l'lJf"! Ml;;I
nir:lq,1ol7
tl'1'!i7f tl'tPij tl'''\:t'l tl!;T7 "~t;1 Q\:liM lJ':;litl j'l''1),lO lJj M~y~
'~iJ Ci!~ "l;;Il;1 nlil7 iT M.'~ 1ii.1 i? ~"!?1 ir1iM 1'~:;jtl ~'1;T'
"'::I~l:I ntl C1.'?~ M':;l~ 'n '~
86 JUDAISM AND ISLAM.
I BUras VII. 63-71. XI. 52-64., XXII. 43, XXIII. 83-' XXV. 40,
XXVI. 123-141, XXIX. 37, XXXVIII. 11, XL. 32, XLI. 12-16, X&VI.
20-25, L. 13, L1. 41, 402, LIlI. 50, LIV. 18-22, LXIX." -9, LXXXIX.
5-9.
• n.'r.!ij "'':f
• sUra XXVI. 129. ~;,j~;stJ ~c,;; ~,\..(.j ;
• Sura LXXXIX. 60 ,,~i ..;;,,:1 Of. GeneBiB .i. 4.
'n V~~ "~.~l(! lol;J;:! O?i:P? i'7.tT ory? PI:! n1?l?lJ .,i':f
nr.;:! O'{ill~ oOi~ 'n V\?~l V1~r;J-'~ '~!f '11 Orpl;l OJ;1ilol
~;:! o,?i:p; 'n O~'!tq 9rp~~
• SU... > XLI. lij, XLVI. 23/f. LI.41, LIV. 19, LXIX.6/f.
TOWEB OF BABEL. 91
"-
'"IJ,
, SUra LXXXIX. 6. (o)
3 Poe. Speo.) p. 3 .
•
• Sura XVI. 28.
TOW~R OF BABEL. 93
he even bade them share water with her. 1 But the unbe-
lievers of his time (according to oue passage 2 only nine in
pumber) hamstrung her, and so divine punisbment o"er-
,ook them. I find nO similar OOOUl'l'ence in Jewish writings,
but the likeness of the name points to Shelah 3 who how-
ever, as the father of Eber, would have deserved mention
before him. 4 On the whole, the word is so general in its
meaning of "a pions man" that we cannot trent it here
with c'ert,ainty as having been originally a proper name. S
Perhaps the story of the houghing is founded on the
words in Jacob's blessing of his sons,6 and the sharing
of the water on the etymology of the name ~amtid.7
Moreover §amtid was, according to the commentators,
the son of Gether the san of Aram, the son of Shem,
the son of Noah, which fits in fairly well with the date
all'eady assigned to Shelah. 6 It is however impossible
4
~ ,~
,."...1;<\
~
. . 8(lra II. 129, III. 60. VI. 79, XVI. 121, 124.
3 SiIra X VI. 124.
1 .ul ~ -.
•Sura IV. 124. ~)4- ~\fl' m, J.a,;\;
3 SUra II. 119 if. ' Sura XIV. 40, 5 LxxXVn. 19.
• Su... VI. 74-82, XIX. 42-61, XXI. 62-69, XXII. 43, XXVI. 69-
106, XXIX. 16-23, XXXVII. 81-96, XLIII. 25-2B, LX. 4-6.
1 Suras IX. 116, XXVI. 86-194, LX. 4. Sunna 396.
8 Sura, II. 260, XXI. 69-74, XXIX. 23-27, XXXVI!. 95-99.
~ MidraBh Rabbn. on Genesis, para. S8.
CY1=1~? :l',,;;Y ""l/J~? i'''? J1;'l'( i/J ;y~;;r C'r,l'tl? I;:?;; n"lJ:;)
ABRAHAM TO MOSES. 97
idols, and put the stick into the '",nds of the largest idol.
When his father returned, he said, 'Who has dcne this f'
On which Abraham replied, 'Why shculd I deny it?' A
woman Came with a dish of wheat and bade me set it in
front of them. I had scarcely done so when each wanted
to eat before the other, and the greatest beat them aU
down with the stick which he had in his hand. Terah
said: "What art thou inventing for me? Have they then
understanding?' Abraham replied. 'Do thine ears not
hear what thy month says?' Then Terah took him and
gave him over to Nimrod, who said: 'We will worship
fire.' Abraham said: 'Rather water, which extinguishes
fire.' Nimrod replied: 'Water then.' 'Rather the cloud
which carries water.' 'The cloud then.' 'Rather the wind
which scatters the cloud.' 'The wind then.' ' Rather
men, who endure the wind.' Nimrod at this became angry
and said: 'Tholl art only making a speech. I worship
fire and will throw thee into it. The God whom thou dost
worship may come and save thee out of it.' Abraham
was then thrown into a glowing fnrnace, bnt was saved
from it." The inter.cession for his father is not men-
tioned in Jewish writings; lind that this was fruitless,
yea that Abraham, arriving at a clearer understanding,
desisted from his attempt,l seems to directly contradict
the Jewish view aa expressed in the ~ol1cwing passage. 2
"By the words, thou shalt go to thy fathers in peace, it was
shown to Abraham that his father was a partaker in eter-
nal life." Further, a Rabbinical saying 3 declares as a
general rule tbat "the son makes the father clean, but not
the father the son." But MIl1).ammad very often combats
i'?Cl ~':;Zl;!,? tz!,~t!? i.,o/~ C'' rr:1t ;r',:;i::lt! ,,~ ~i:l~ l'1f;1~1
See Genesis, xv. 1&. ~"=ln
J~ ~
c"?i'J)'l.,f
T
this view and the similar one that the merits of ancestors
ccunt for good to their posterity.! For example he says:
" That people (the Patriarchs) are now passed away; they
have what they gained and ye shall have what ye gain, and
ye shall not be questioned concerning that which they have
done." 2 That Mul).ammad brings forward a dialogue be-
tween Abraham and the people, where the MidrlLSh has one
with his father only, is explained by the fact that Abraham
is intended to be a type of Mu4ammad, and so it is neces-
sary that he should be represented as a public preaoher.
Anothsr circumstance which is mentioned in the Quran,
viz., that Lot became a believer with and through Abraham,3
may possibly have arisen from a passage in the Midrash
immediately following that qnoted above, which says that
Haran the father of Lot was at first irresolnte, but tnrned
to Abraham's opinion after the deliverance of the lattar.
Haran however failed in the ordeal of fire to which he w....
then snbjeoted. The idea of Lot's conversion, however, is
chiefly derived from the acconnt given of his subsequent
life, in which he shows himself to be a picDJ! man; and
it is probably for this reason that Mn4ammad connects
him with the eveut jnst related. Mn!).ammad appears
sometimes to have so confounded himself with Abraham
that, in the middle of speeches ascribed to the latter, he
indulges in digressions nnsuitable to any but himself, and
thns falls from the pari of narrator into that of admonisher.
In one passage 4 a long description of Helland Paradise is
found, and in another,5 the declaration that those who came
before had also been charged with imposture. No doubt
Abrah..m might have said this with reference to Noah,
Hnd and Salih; still the words here seem rather forced
into hin speech, and indeed in one verse we find the word
" say" which is to be regarded in the Quran as the stand-
• n':lN n':ll ' SUra II. 128, 135. 3 BUl'RS XXI. 71, XXI~. 26.
• S{lra XXVI. 88-104. • Sura XXIX. 17-23.
100 JUDAISM AND ISLAM,
ll'
the same-. BOQ Elpheraron Sura XXXI. 11 wherein giving the genealogy
of Lnqmlin. Ho say' fb, t)l:s. Be. 01'0 Abulfsda His!. ,AntsislOmica,
pp. 18 and 20.
• sUr" XI. 72. I.l.l..), on whioh Elpherar remark,: &sJl4l\ J..}4 "l;~
" By mesaangors he means Angels."
7 Genesis, xviii. Buras XI. 72-19, XV. 51-61, XXIX. 80-82. LI. 24-88.
8 Qiddu8hin 62. l:I'~;I!"7 ~~!;l " ~l:l\~ toI,
• BnbnMozia, SG. 2. ~":;J~1 n~~,? ~''!~ I1jrfll ';;it1'?~
~'':1tP' ~"?lfoo/ nl,ljl n!;l';l~ ~""I:l to/!;>t.:! iJ'i'jl1 tolj7?lil ~"?l;l l:I;;J~
102 JUDAISM AND rsull.
3 A. also
-~ and 'Oi;S
.<::-..- in v. US.
" ;fi Stu'a. XI. 7-l!; Cf. oLher two passages, 8W'Do XXXVII. 99 aud 112.
104 JUDAISM AND ISLAM.
1 SUrae VII. 78-88, XI. 79-·8b, XV. 61-78, XXII. 43, XXVI. 160-176,
XXVII. 65-60, XXIX. 27-8b,XXXVII. 188-137, LIV. 88-89.
J Oomp.... esp.oially BUra XXIX. 27-80.
3 BUras XI. 88, XXIX. 82. Acoording to the reading ~I in the
Ace. (sUra. XI. as), Lot did not even once ask her to aooompany him,
but left her with the people of Sadam. This reading is not only adopted
by HinokelmannJ bu.t by almost all the Arabia commentators quoted in
EJpherar; whioh readiDg, as he remarks, is confirmed by the variant
reading of Ben Mas'Ud, who puts the word ...lllyol belol·. fj.
• SUras XXIX. 81, XV. 60. • sUra LXVI. 10.
o sUra XXV. 42, and other passages. 7 Sura XXVI. 164•
• On the passsge quoted above (SUra XXXVII. 101) Elpherar
remarks as follows:
.>.AI ~.Il ~I"l\}"\ .s.lll ,JWI I..... d ~I "'" .I..WI <-6I.::A.I,
* J\"...I yo r; JU, J\o"..I ..I .l" l:J'Ol~1 J'>I oJW\
u The lea.rned a.mong the Muslims are divided &bout the lad whom
Abraham was commanded to sacrifice I wh.r.... the people of the Book
on both sides (Jews an.d ChriBtians) are agreed that he was IS8&o, and
common people are at Qne with them.u Many commentators are theD
quoted, who also share this opiuion. Jo-I yo ""J"-\ JU, "Oth.rs,
ABRAH.uI TO HOSES. 105
however sa.y that he was Ishma.els" and for this opinion the authorities
are now cited:
.51...-\ c;olJJI (:l\ <J\ ~J 0", ,.-J-o &Il\ J,..-) ~ <S»! ~,m\ '»!,
(:l'" doll ~".I ...,a-ll ~ ~ Wi ~ r~ ~\l~ <llill (:lljll (:l'" I!f"-I
~\l,-...,.. ..,... 8),..- d W' .51...-1 <Sr" .>l)ly4 ;:;\ <:>Ijll d u--J, ~y4
.51...-q 8)1A,\1 fJ <JI,; &Ill <:>q I!f"-I .r--I ;:;1 <JI ~J ~, .51...-1i
~~ c,,411 cal <Js:. J.iJ l..,l "I...-q ~\l.r4l JW C,,411 t:.. (:l'" tljl\ .....,
Yf"! .51...-1 .1" 0", .51...-q ~\l.r4l ..,.. 8),.. d JU <JI,; &Ill <:>U \4\,
*""'" &l.i1.4 ~y<1 "', .51...-1 d.ll ~\a ~ Yj"ol <l.\jq ~ .51...-q ~ W'
"Both views are supported by the words of :M~ammad. ThOBe who
maintain that Isaao wa3 tbe one saorificed prove it from Sura. XXX VII. 99 :
'We brought him the joyful news tha.t he should have a meek son.t
And when he was grown UPt then God commanded Abra.ha.m to offer up
him who had been announced to hiro. But we do not read in the QaNo
tha.t a.ny SOn except Isaac was foretold to him, as it is written in the sUra.
entitled Rnd: • And we announced to him ISfIaC.'-Sura. XI. 74. Those
however who ma.inta.in bbat Ishmael was the oue sa.crificed prove it from
th~ fact that the e.nnonncement of Isaac comes after the completion of
the story of the sacrifice, when we read for the first time: ~ And
we rejoioed him with the promise of Isaac, a righteous prophet.'-
S lira XXX VII. 112. This shews that the sacrificed person was another
th!ln lsaao.. (The sam.e view is given in detail by Jalalll'd-di'n all quoted by
Maraco.) FL1rther it is said in Sura. Hud (XI. 74): • We promised him
lBaaO and after ISliac. Jaoob. As he had annoanoed Isaac, so he also
announced to him Isaao's son Jacob.' How could he then have commanded
the sacrifice of Isa.ac, wh~n he ha.d promised seed through him II' This
last proof is truly not to be 1'anked very high, for a. similal' contradiction
in HDly Scripture ill the case of Genesis, xxi. 12, and Genesis, xxii. would
then have to be explained. Beyond the first proof adduoed. there is no
necessity Bither for tbis argument. or for still another a.l'gument which
immediately afterwards is cited in the commentary J viz., that the horns
of the ram are preserved in Mecca., the dwelling-place of Ishmael. It
will have been noted that in the text I have independentl,Y decided in.
favour of the view that MUQammad belil3ved that it was Ishmael whose
sacrifice was ol'derod of God.
Doubtless all Arabian authorities would have come to this same
conclusion, had not the Jews and Christia.ns expressed their opinion 80
deuidadly in favor of Isaac (in which they were followed by the common
o
lOG JUDAISM A.ND ISLi\[.
people). This fact prevented many Crom giving to the text of the Qurd.n
sufficiently impartial consideration, and hence led them to abandon
Mu\t.a.mms.d'B real view. The metllod by whioh these attempted to
weaken the proof for the opposite opinion is clear from Elpherar's com.-
meDt DD SUra XXXVII. 112 :
~\l, Iy.I."J Jt-.\j Ul~"" ~r Jli J--l e=!JJ\ ~ ("",,)
U""" I:)l\ ~ &..;k al» -.;t-.\ 0J"""lI'"""I;l\ ~ Jli Jt-.\ e=!JJ\ ~ <Y'
*d d'=-, <.$0; d'=- ~f" ... ~ Jli
" He who takes it that Ishma.el wa.s the one sacrificed explains that it
was after this event that Isaac a prophet was promised to Abraham as
a reward lor his obedience; he who tn.kes it that Iaaac wns the ona
sscrificed exp1l.ina tha.t it wag only the prophetic gift of Is:laC which was
a.nnonnced to Abra.hBlj1. .A.khrama in the name of Ibn lAbbtls e!plaina
tha.t Isaao WBS announced to his father twice, OncEi before bis birth and
agJ.in at the atta.inment of the prophetic gift,Jt III the following versol
however, which upholds our view still more st.rongly, Elpherar gives
an erroneous explaIUl.tion of oue part. of the veras, and about th~ rest
ma.intains a significant silence. Thus he explains: ~ aa follows:--
~~~,\ ~ ~'.fi\ ~ ~ U That is to aaYt to Abrahnm in hiBchildren j n
knife was put to bis throat, but God rllllsomed him." Compare also
.A.bulf'eda. Diet. Anteislamica, page 22.
I SUras XIX, b5, 56, XX I. 85, S6. 3 S(1m XIV. 41.
, sUra, II. 180, 18~, Ill. 77, VI. 86. XXXVIII. ~8. , Sura II. Il9.
ISHMAEL AND ISAAC. 107
1 On Bura XlI. 4.
(,:)I' f'!.fll (,:)II f'!.fl\ l.rp f'!.fll rr J,i IJI """" .illl J. ~l C:J";
* J"">I;!' (,:)I <J-I (,:)I Y~ (,:)I .......j. ,.,,fll (,:)I' f'!J~'
(See de Saoy Anthologie Grammaticals, 125)..
j Elpherar has nearly the same words, with the addition however of &
lODg chain of traditions.
'll'i~ 31 \;l~ i,
w,~ N~¢ l:l~'=1~ 'l:!1o/~ '!;l ~ll!?tP l:liJ~ .,~~ ~'~# .,1q¥
~"l?1;1 N~n 'rJ'''~ wi"T~tr ,,~ Mi?:'q~ l:l:;j~~:!!
l'l:! 'rJ:;l 'M 'il I ~1j ,~ Mr.'!:!\; 'lJi!'{;;r l'l:!tP. OW? ~~':;I1;1
W:lP N~n "ll:! "Tr;!l$ 'n ~~,ti,,~ "n N~l$ ni(:'t'i\; ~~*'{'t
'¥~ O,?i1l7 iM~:J,?l;l "Ti:r? OW 'lJ~"~ "\;~1 ~'l?~o/~
.. Genesis, :r:lh:. 2. 5 Deuteronomy, vi. 4.
e Comp. the two recensions of the Jerusalem. Targum aD Deuteronomy,
vi. 4; also Traot Pesaobim, page 56.
7 ,c:.'ff, C'r,1=fWtl
JOSEPH. 111
being alluded to in one other passage,! Joseph forms the
theme of almost the whole of the twelfth Sura,2 which
is named after him. This Sura contains the narrative
given us in Genesis,S with many abbreviations it is true, but
also with many additions and alterations, whioh must be
pointed out. We must first mention the additions which
are derived from Jewish legend. Among these is the
statement that Joseph was inclined towards Potiphar's
wife, but that a sign warned him from her. 4 The Rab-
binical oomment on the words "He went into the house
to do his work" 5 runs as follows: 6 "Both intended to
commit sin;" and on ~he words "She caught him by his
garment saying, 'Lie with me,''' Rabbi Yohanan remarks,
"Both had got on to the bed, when the form of his father
appeared to Joseph at the window and said: "Joseph,
Joseph, one day the names of thy brethren will be graven
on the stones of the Ephod, also thine; wilt thou that it
shall be effaced?" 7 The fa.ble that the Egyptian women
~\ J ·1eW1 Jo.!> J...s u...~ ~ JJl"., ....~ B),.. -.;~ .lJ\ 0",;-A+ll
*.Y~\d""~
I~ Keblda and the greater number of the commentators say that he sa.w
tbe form of Jacob, who said: '0 Joseph, thoagh thy name is written
among th. prophet. y.t thon h.havast like the fools.' "
1 .EJphera.r on %ii. Sl, agreeing with the Sepber Hayyasha.r, gives,
contnry to Wa.hl's foroed interpretatioIl) tbe oorrect meaning as follows:
,J, tj~\ ~ ~\ ~ 1:"", ~.>,tl ~ ~\ ~4 "'»"- -.;1
* Uo.J"I r:)<Jlf' JW ,-l~l "''''''
U They cut; themselves with the knife whioh they had in their handa,
thinking they were cutting the orange, bat they did not feel the pa.in
on a.ccount; of theu- absorption in the contemplation of Joseph."
...
Sephor IIayy5.shnr that JOSOph'B miBtrGsB offered this fruit to the wome~
visiting ber. Now onr rending Boems to me the -right one, Rnd the
meaning given to ~ very doubtful, for the Arabia commentator"
thcms-olvoa m'e much divided in opinion, and their explanations are
clflrivcd only from tho passago itself, as often happens. NevOlotheleaa
from their words this much is olenr, thnt tho whole legend as it is fonnd.
in tho above.mclltioned Jowish book has pnsfled over to the Arabs, 80 that
Intor commontatol's have tried to discovcl' evcry detail in the worda of
tho Qumn.
6 _ •• ~
1 Genesie, ~x%i. 19. The Al"abiUD commentators give the roost varying
accounts. One of these confirms our view of an erroneous OODfuaiOl1
with Rachel, viz., the following in Elpherar: r-* 01 . . . - JIi
'r .....1.1 •.....-a ,.,." ..., ,-"I .,..s (:)\! "''''',
S'ald' Ben Jubair end KutOda say tb.t bi. I!rand.falher, hi. motber'.
father, bad an image which he WOl'sbippHl. 1.'his t,e stole secretly."
• Sura XU. 86, 97. 3 Pirke Il.bbi Elie""., section 38.
« Mid. Tanohuma quoted in Mid. Yulkut, oh.pter 148,
!:1'O;:ltl 0".1:1 O'O'!liio/. "1W!?!::! '0;;)17 'l;I\l O;"''ljl'~ ,~~
ClJ~'? 1~9~1 ~/?>r~ ~'Oi"TlI,;l C'1io ~~1 0'1;0 0i'~
;? "1l:l;l tli.l~i;1;:'l7 1~9l? n~y C'~iJ tl'OliliJW n' nil1 ~l,N
t'~"~ 1'1:11 ';:I t\~i1tP tI5"1~i'J Ij~"" ~'j\ t\~n¢. ';;'; i1l::1;!11
'" •• • •• • "J'
SECOND OllAI"'Ell.
Second Pewt.
Moses and his TimB.
'l'he history of the earlier times was p"userY"d ollly in
brief outlines, and was not so important either in itself,
01' in the influence whioh it exerted on tho subsequent
1 sUra Xl!. 100. ...,...,;~ J l,l "-'II.. J ~j.' J'" 0'!;-4!' .J"!' JU
"""'"~ U-W d ...,;1... .u
g The Arabian commontators, who .are quite cOllscious of this
unsuitability expluin it away VOl'y clevorly by sayillg that Joseph made
th.i8 digressioD1 because it gl'ieveu him to bo obliged to foro tell evil to
ono of hia fellow-prisoners. Elphorar comments on 'fergo 37 fl8 followa :
(;)0"cll.l d ,.L> W ~~L.. I... 40l ~ "" ....n..J! ~f 4,}I ..",., W Wi
loJlI , .~\ )~I (;)0" ~r-i' d .1;.', 4ol;" ~ <J'J"'u l,..o,...., ~ ~,~,
"After they had told him
*......rJ' wi'
the (lream, he was ul1williug to givo them
tbe explanation fDr which they had asked him) btlcauso ho J'ecognised
in it something that would be disagreeable to ono of t.hem. EoI' this
reason ho put aside their questioD, and Logan a different discourso, in
which be taught them about tho gift of mirucle·working nnd ex.horted
them to belief in the Unity of God.
MOSES AND HIS TIME. 119
- .. i .. 3
<$'' ' _Co_ ,>_Co_
I (:l're 5 ..
01""
,,_Co.
• Suras XX. 37-4,~, XXVIII. 2-29. (:l"~
• Silras XX. 8-37, .g-ul, XXVI. 9-17, xXVnL 29-S6, LXXIX.
lu-20.
120 JUDAISM: AND ISLb:.
1 Sllrllll VII. 101-125, Jr. 76-90, XI. 99-102, JrX. 50-79, JrXIIl.
47-51, XXVI. 15-52, XXVII. 13-15, XXVIII, 36-40, XL. 24--49,
XLIII. -l.5-M, LXXIX. 20-27.
, sUra. II. 46-47, VII. 127-139, X. 90-93, XX. 79--82, XXVI. 52-
69, XXVIII. 40-43, XLUI. 05.
.s Sura.s II. 5'1, VII. 1611.
'ef~'ff nin~b;:r Sura VIT. 102 and 149. On tho firs' pa••age
Elphorar ha.: 0'.Jrn e\;l11 .l!;! U""" ""
JU "Ben 'Abb:i••ay. tha,
by Alwa.1} he meana the Tomh;" ~md on the second passage he Bays
more correctly; El.JrJ' ~~, .. Wherein is tho Torah."
• Surllll VII. 135-141, 170, II. 52-55,60,81, IV. 152. In ,he Qur£n
Moant Sinai is never mentioned in connection with tho giving of the In.w I
although it is so mentioaed by commentators, 6.!10, Elphcrar 011 VII. BO.
Bat it wns not unknown to MuQs.mma.d, seeing that it is mentioned On
other occasions. Thus it is nsed as an oath in SUra XOV.. 2 (~ ; ;
probably On acoonnt of the rhyme. Compare
- .
~Q"). Again ib i; ~en-
tioned in tho accoant of the creation of the olive tree. Sura XXIII. 20 :
--"- ~ f
"And a. tree sprinl!ing from the C1~ ;,bJ " in which passage the COUlmen"
tators cited by Elpherar ta.ke the name I1B an appellation. Among mony
diverging explanations one is adduced which appoars to me right, viz:~,
)~~4 u:<4l\ &.lil.;--l4 ". J,,;," It i••aid 'hat in Syriac it moan. a
place thickly planted with trees.;f) so that "~"Q would be connected with
DISPUTE Wr1'E! KORAH. 121
i1~t? Compare Ben Ezra, who in his comment on Exodus. iii. 2, admits a
connection between "l~"O and n:lo· It is to be noted that those mentioned
above who take Sinai a~ an ap;~llation do not rega:rd it. a.a identical with
the II1onotain on which Moses received the LawJ whioh identification
is merely oite.d as a possible view:
Jli, ..
.....,.. ..... ..sJj ..s.ll\ J.,q,l\ fb -',!J 0'1 Ben \loid .oy. thot thi. i.
the mountain from whioh Moses was addreased.n
D'Herbelot (Biblio. Orient. nnder SinaJ page 793) saye: The Aru.bs
0_
sometimes call this monntain Sinaini ~1 (whioh however should be
(:)U- J
Sinani) with reference to ita- two peaks Horeb aDd Sioa i in this way
Sinks. might perhaps be taken as the genitive of the Arabic word
SmUDa i;;~.
1 SUr... I!. 48-52, 87, VII. 148-155, XX. 82-99.
I cl;U Sf"", XXIX. 88, XL. 25. ' Midr. Rabb. an Numbersi par. H.
n17"W 'tP in'~,? oij?'?ir-lj1 n~i1 "'11"
3 1~i1
l ';1-.1-_ .I .;c... (
Not (j.... w but (:.),...~. compa.re Makarizi in De Sa.c-y's Chrest.. Al'auo.
page 143, lioe 9 of the first edition).
• lol..,nO and '~n,' • Sur. XXVIII. 5.
~ Pirke Rabbi Eliezel·, Section 48.
8 1ol':?" 1ol~i11 "I':niJ? "'11~ "I'(1¥ i117"1!;17 t:l'~~."10iJ ~..,~~
t:l'!l"~tJ 'i' ~:l''<tif1J b'<il "ll,?l;l1 ::ltPi11 t:l'.'1~!;l!;l 'l:llW; n~
t:'J~\' ';J~tf;7~ 1ol~i1t "liN'" 'l::! t:l~!~1;j
THE KILLING OJ!' AN IIGYPTIAN. 123
of Moses is attributed to Pharaoh's wife,! and she is
mentioned as a believer,2 evidently having been confounded
with Pharaoh's daughter, by whom Moses was found
acoording to the Scriptures,S and in the same way the
name 4 given to Pharaoh's wife by the commentators is a
corruption of the name 5 by which his daughter was known
among the Jews. The words of the Bible: "Shall I go
and call thee a nurse of the Hebrew women? "6 give rise
to the following Rabbinical fable: 7 "Why must the nurse
be a Hebrew women?" This shows that he refused the
breast of all the Egyptian women. For God said: "Shall
the mouth that is one day to speak with me suck an unclean
thing? "8 According to Mul).ammad Moses regarded his
slaying of the Egyptian as sinful and repented thereof,9
which is contrary to the Jewish view,10 expressed as
follows; "The ve'l'se in the 24th Psalm (according to the
reading of the Ketblbh; 'Who took not away his soul out
of vanity') refers to the soul of the Egyptian, which Moses
did not take away, nntil he bad investigated his case judi-
cially and had fonnd that he deserved death." That the
Hebrew whom he released strove again on the following day
with an Egyptian,ll and that he betrayed Moses, because he
would not uphold him, but on the contrary reproved him
day, however will we s"ve thee with thy body, tha.t thou
mayest Le a sign to those who shull be ufter thee.' "I This
is the quite simple meaning of the words, whioh has been
tU'l'ned aud twisted about by others, because they were
ignorant of the following Jewish legend: 2 "Recognize
the power of repentallc~ I Pharaoh King of Egypt rebelled
excessively against the Most High saying: 'Who is God
that I should hearken to His voice? '3 but with the same
tongue he repented saying: ~ Who is like Thee, 0 Lord,
among the Gods? '4 God delivered him £rom the dead, for
it is written: 'For now I had put forth my hand and
people are Bunk,-even fl'om the depth of the sea, a.nd we will put thee
Oil dry land." Aud fUl'tber on: Ii",- ~\S ~~ "Wir.h thy bodYI i.e.,
whole and unharmad." But on the other h<1.ucJ. the words: "That thou
mayest be a sign to those who Bhan come after thee," are explained by
him only in the ordinary way, viz. that be Bhould be a horror and a.
warning to them.
~ Pirke Rabbi Eliezer, Section 43.
smitten thee,' 1 but God let him live to proclaim His power
and might, even as it is written in Exodus, ix. 16."
On the occasion of the striking of the Rock Mu:[J.ammad
makes twelve streams gush out, so that eMh individJ1al
tribe 2 had its own particular stream. .Apparently this is a
connrsion of the events at Raphidim, where the rock was
struck,S with those at Elim where the Israelites found
twelve wells.4 On these wells the commentator Rashi,
probably following earlier expositors s\"ys: 5 "They found
them ready for them, in number as the twelve Tribes."
When it came at last to the giving of the Law, the
Israelites are said to "have rebelled; but God threatened
them that He would overturn the mountain 6 upon them
if they would not accept the Law. The Jews also say
that God threatened to cover them with the mountain as
with .. basin turned upside down.7 But now the Israelites
demanded that they themselves should see God; they died
at the sight of Him, but were afterwards raised again.s
The corresponding :Rabbinical statement may be trans-
lated as follows: 9 "The Israelites desired two things of
God, that they might see His glory and hear His voice; and
both were granted them, as it is written: 1 (Behold the
Lord our God hath shewed us His glory and His greatness,
and we have heard His voice ont of the midst of the fire.'
Then they had no power to bear it; for when they came to
Sinai and He appeared to them, their soul departed at His
speech, as it is written: 2 (My soul went forth when he
spake.' The Law (the Torah) however interceded with
God for them saying' I Would a king marry his daughtor
and slay all his household?' The whole world rejoices
(on account of my appearance), and shall thy children
(the Israelites) die? At once .their sonls returned to them,
therefore it is written, 3 'The Law of the Lord is perfect,
restoring the souL'" The atory of the caJ! is alao one
of those which Mul).ammad, following the Rabbis, has
found it easy to embellish. He says that the people would
have killed Aaron, if he had not made them a calf; 4
and the Rabbis Bay: 5 "Aaron saw' Hur (who had wish-
ed to oppose them) killed; then he thought: if I do not
listen to them they will do with me as with Hul'."
According to another statement of the Quran 6 one of
III ~_
I ..s)"WI • "~I;l
3 8~ra XX. 97. Compare the wandering Jew in the Christian legeud.
4 ~~S 5 Judges, xvii.
6 Rashi aD Sanhedrin 101. 2.
7 Of. Al}mad Ben Idris in Hottiuger's Rist. Orient., page 84.
8 Cf. Yakarizi (in De So.oy, Chrest. Arabe, i. 118 in the second edition
189 in the first edition): V''-- ~ I:)}fi. ..s.ill ~I /~ J and fnrth.,";
&"..'-- 1Il1j .Jyu
b)"WI 1:)1 ~~I...".I (:)'l ....",. I:)~) )/1 JU on whicb
passage De Su.cy quotes the SUl'al ll,long with Bu.idb6.wi'B COlUment.
• "'~l/t-lof;l "I;l W~"\l
132 JUDAISM AND ISW.
• •
loS)'"W\
1
--
S Exodus, xxxii. 24.
, Suras VII. 147, XX. 90.
" Pirke Rabbi Eliezer, seeHon 45.
.,l;t~ n1~n~ ':<l"l "l:l1o/~ iniH ~H11 i1¥lt i1Ju "~,l1.Y Hi!~
"H<W'-nH
.. T:' ".' ni~mn"
: n¥3 i1~yl
~: bin,? o~=1~ "l:l7fo.
, Sma VII. 169. 6 Exodus, x::a:ii. 26.
7 Pirke Rabbi Eliezer, section 46.
nwo iO,?~l '~w ",;111y nW,?!;1il iojt>' ~r:ltP toI" '1'2 tl:;jW
",'2 '~.f-"f "?l:l ~~9~~.1 n,;1~iJ "~lP:!i
KOBAK. 133
sbrong men were required to carry the keys of his trellllure-
chamber,! and the Rabbis tell ns,2 "Joseph buried three
treasures in Egypt, one of which became known to Korsh.
Riches kept by the owner to his hnrt 8 may be applied
to the riches of Korah. The keys of Korah's treasure-
chamber were a burden for three hundred white mules."
It is implied in the same Talmudic passage that he became
overbearing and quarrelsome from the possession of sllch
riches, and Mul:tammad embellishes this ide.a in a fine
manner. One passage in the Qumu may refer to this
dispute, for it says there that some persous had accUBed
Moses, but that God Cleared him from the charge which
they had brought against him.4 Some of the commen.
tators also refer the passage to this event, while they bring
forward the following story, which we give in Elpherar'1l
words: 5 "Abn'I-'Aliah says that it refers to the fact that
Korah had hired a bad woman, who accused Moses before
all the people of bad conduct with herself. God made her
dumb, cleared Moses of the accusation, aud destroyed
Korah." This is actnally supposed tohave happened after
Moses haa made known the law about adllitery, and afte~
the enqniry as to whether it applied to him also had been
answered by him in the affirmative.6 The Rabbis also
allude to this in the following words: 7 "And whe!l Moses
the grave and shewed Aaron to them, and to this refers the
passage: 'The whole congregation saw, etc.' JJ Here I omit
entirely a third very insipid :fable which the commentators
mention, and which seems to them to be the most probable
occasion of the verse, but I cannot trace it to any Jewish
souroe. The most correct view is, as Wahl has already
remarked, that the verse refers to the reproaches of Aaron
and Miriam. l In short the fifth verse of Sura LXI is
about the answer of Moses to the disputants. Here the
commentators give only the fable not quoted by us, just
because here, as in the second passage, they repeat only
the most universally accepted view. But this cannot
prevent us frcm holding to our opinion. Of the journey
described by Mul;mmmad 2 I could not find a trace in Jewish
wriGings, although the colouring is Jewish.* Moses is said
to llave gone with his servant to see the place where two
seas meet, and to have forgctten a fish, which they were
taking with them for food and which sprang into the sea.
When they went back to seek it, a servant of God met
them and made the journey with them, telling them before
hand that his actions would ronse their impatience. He
sank a ship, killed a youth and propped up a wall; and
ouly whon they parted did he give suffioient reasons for
these actions. The story following this about Dhu-'I-
1 Su.... VII. 88, XI. 86, XXIX. 86. (~1;). XXII. 48 «(;,i~ ~~i.
~_c._
.......
1 !O..(,.. 8
.........
to ...
141
SECOND SECTION.
Ohapter II.
Third Part.
The three kings who ruled ouer undiuided Israel.
The history following immediately on the time of Moses,
including the time of the Judges, must eihher have seemed
to Mu);lammad nnedifying, which is improbable, as the
story of that heroic age Was quite in accord with his feelings
and aims; or else it must have been wholly unknown to
him, and this appears to have been the case· from the fact
that he speaks of the choosing of a king as an event
happening aIter Moses,4 in terms which can only mean
immediately or very soon after Moses. Saul stands very
muoh in the back ground; for on the one hand his history
was known to Mul}.ammad only in a very abbreviated form,
and on the other hand the Prophet had suoh an undefined
notion of Saul's personality that he attribuhes to him the
aotions of others. Saul's history is related in the Qnran 5
in the following manner: ".AHel' Moses the Israolites
desired a king, in order that they might go out under him
to the Holy War; 6 to which however only a few of them
1 1 Sa.muel, x. 27.
11 SUra. n. 249 must be thus understoodJ and perhaps it would also be
better to read ..;"W\ ,.s:,,;\! here.
a Jodges J vii. 6 ft. • 1 Samuel, rive 24 if.
b Baidhawi Baye: .}.,.....I ,I (? 0"'-""-") 0,-00 ,I {f>j. ". ,
15 ";';l[. probably derided from J'U;" to be tall.
7 1 SamQsl, ix. 2, x. 23. 8 Sum II. 24a.
• ~;..:.. 10 ~;,.>
DAVIlJ. 145
J} ;:~
I "'0- ~~, ~ ~fi., JJl' ....w ~~ ~,1~ (,:lIS' ,.,-Lo All' Jr; Jli
• Palms, oxix. 62,
1) ..- .
3 '!,l\Oi 1'0!!i (Berachoth).
• )"j SUra. IV. 161, XVII. 67.
• SUrs. II. 61, IV. 60, V. 6" VII. 166.
• (,:l4,l.. 7 Sura XXVII. 16, 16.
1 On Estbel", i. 2,
i"~1;1J;ll:l l'lth:[l 1'r:t~"1 l';l'Jl l'l1~!)~ C'1W 1~J,ll!iJ:)~ r-r,
• Ecclesiastes, ii. 8. l1;":'(tth
'.
T1~W
T •
:1.. e;, ..
• •
SlLl'. XXVII. 20-46. JJbJJb
I SecOlld rl'nl'gum 011 the Buok of Eslhel',
148 JUDAISM AND ISLAM.
1 1 Kings, x. 9.
SOLOMON. 149
roligion, and that he begins the letter I with the words: "In
tho name of the Merciful God," Solomon built the Temple
also by the help of the spirits, who even went on building
after his death, while he remained sitting on his throne till
a worm gnawed him.2
Once when Solomon became arrogant he was driven
from the kingdom, lind a spirit reIgned in his stead until
he repon'od. 3 The Sanhedrin 4 gives the fallowing brief
account: "At first Solomon reigned even over the exalted
ones, as it is written: 5 Solomon sat on the throne of the
Lord; but afterwards only over his own stick, as it is
written: 6 What profit· hath man of all his labour? and
further,7 this was my portion from all my labour." 3 Wben
he repented, he gave up his useless extravagances, and
had his horses disabled,9 to which the following passage
alludes: 10 "It is wisely ordained that the reasons for the
commandments are not given; they were given in two
1 ,..,.}\
- -
~\ om,..::...
- - - StU"' XXVII. SO,
8 rage 91,
HOLY MEN AFTER THE TIME OF SOLOMON. 151
SECOND CHAPTER.
Fourth Part.
Holy Men after the time oj Solomon.
Many important men might be mentioned here, but
Mul).ammad knew but few of them, and about those whom
he does name he gives for the most part nothing special,
but mentions them only with other pious persons. Some
only are treated with a little more detail, and we will
mention them here first, so as then to put the others
together briefly. Of Elijah I his dispute with the people
about the worship of Baal is related briefly. In the
legends of Islam as well as in those of later Judaism
Elijah plays a very important part. He is that mystical 2
person known under the name of Khizr. He is therefore
the same as Phinehas,3 erroneously called by some the
nephew of A.aron 4 instead of his grandson, and, like
Elijah the prophet 5 in lftter Jewish traditions, he is the
mediator between heaven and earth. It is he who appears
• .r": • cP~
• (:)Jr" ifl (:)'1\ '~':;~'J ";;~'i~
152 JUDAISM A.ND ISLAM.
to the pions nnder tho most varied forms, who visits the
schools, and imparts to famons teachers that which Gcd
communicates about this or that opinion expressed by them.
The Muslims too know him in this capacity, and they
recognize him in the servant of God' who proposed himself
as a travelling companion to Moses,l and in these actions
they have the prototype of his ministry as one who appears
in a miraculous manner, has intercourse with men in human
fashion, and performs incon:'prehensible actions which
only receive true significanoe through knowledge which is
hidden from man.
Jonah is mentioned in several passages of the Quran. 2
His mission to Nineveh, hi~ being swallowed by the fish,
his resoue from it, and the story of the gourd whioh shaded
him, are all given very briefly.S Job's 4 sufferings and
healing are mentioned in two passages,5 and in the latter
passage Mnl).ammad adds that Job produced a cooling
and refreshing fountain for himself by stamping on the
oarth. ,We know of no parallel passage to this in the
Rabbinical writings.
VV0 como now to a passage 6 hitherto wrongly referred
which translated runs thus:
U Slain were the men of the pit of the burning fire,
When they Bat around the same,
And were witnesses cf what was done to the true believers,
and they wished to punish them only because they
believed in the mighty and Glorious God," &0.
the words: I "Dost thou not see how thy Lord stretches
(lengthens) out the shadow when he will, makes it qnies-
cent, then sets the sun over it as an indicator." This I
think is perhaps an allusion to the sign given to Hezekiah. 2
We find more in the Quran abont Ezra,3 if not about his
history, yet about the way in which the Jews regarded
him. According to the assertion of Mul).ammad the Jews
held Ezra to be the Son of God.4 This is certainly a mere
misunderstanding which arose from the great esteem in
which Ezra was undoubtedly held. This esteem is expressed
in the following passage: 5 "Ezra would have been wortlly
to have made known the law if :M:oses had not come before
him." Truly Mu1,J.ammad sought to cast suspicion on the
Jews' faith in the unity of God, and thought he had here
found a good opportunity of so doing.
This uttorance as an expression of tho Jewish opinion
of that time loses much in value when we consider the
personality of that Phinells the son of A.zariah, to whom it
is attributed.
In the traditions of Islam there iq a great deal about
Ezra as the compiler of the Law. In this ch:m,ctor nlso
ir.l'Tj? rl? ~711?tl i,~ ?11 111;l'l lIJ¥f:1o/ ~'lI¥ n;y '~~1
n¢r.l
EZRA. 155
he oomes before us in Soripture, and the Jews believed this
of him; so the probability becomes great that Mul,1ammad,
on the one hand, intentionally exaggerated, a,nd, on tho
other hand, eagerly oaught up the ha,sty and mocking
utterance. of some individual to prove this point against
the Jews.
The Arabian commentators according to Maraccius 1
refer another passage in the Quran 2 to Ezra, namely, the
one where it is related of some person that he passed by",
ruined oity and doubted if it oould ever be restored. God
let him die for one hundred years, then revived him and
imparted to him the assurance that one hundred yenrs had
gone by, while he believed that but one day had passed.
The proof was that his food and drink had perished and
his ass was monldering away. Then behold! God put
together the bones of the animal and clothed them with
flesh, so that the man acknowledged: (( God is mighty
over all." The fable is derived, as Maraccius rightly
observes, from the ride round the ruined city of Jerusalem
mado by Nehemiah,3 who is often confused with Ezra.
Two other Biblioal charaoters are merely mentioned:
Elisha 4 in two passages,5 and eaoh time strangely enough
immedmtely after Ishmael; and DhU'1-Kifl,6 who aooording
to his name which means the nourisher, and from the fact
related of him that he nourished a hundred Israelites in
a cave, must be Obadjahl Perhaps however he may be
Ezekiel, who according to Niebuhr 8 is called Kephil by the
Arabs. 9
.APPENDIX.
I ~;v;:-.
.•• Il> ~1
... ...wl ...1,+.I• ""If
I.,;.i
158 APPENDIX.
INDICES.
0_0,
77 ~\
-. 35 )~ 41
o ..w
(;1\;;;>
82
20
•
v-t)~\
~\
-
0
•••
. 35
40
'"1.;)1;1
o
""'~
'(6
35
80
ti~'"1~
J..ii::;
43 n~o/ o •
34 ~
,--.
. ,-
36 u -.~
34
32 s>~~ .
tlbr:r':!
,,- .. ~
31
42
...
"".'II;
(;1,e\.o
37
37
~t;j
1#"1
33 ~l\ .. ~- 42 ~~ ~d:
,--.J ""'~
- - ii .,~
36 (;1 • ~
33 0.0
U")~.t! "",' 42 n~rp~ 38 0"_
""'<-
44 o~
32 n.li 1~ "'" 39 f·-_<::
36 U")~
26 ~;.~ 39 i'l~'.~W
T • ;
"
l81
183
41
G9,168 "
"
117
188 .., 11
6G
"
IIH INDICES-Jl'.
Page Paffs
...
50 146 " 106 37
" 58
... 55 146 ...... 169
.." 63 15,41 147 159
. 87
96
71
86
"
"
Sura.
167
VII. 10-18 .... , 81
77
"
".
99
102 .., 85
66
. 18·25
19
73
79
to6 15 .." 38 ...... 52
"
"
116
120
... 15
36 "
41 l!
57-63
61
85
.." 12_ ... 96 " 61 ." 87
"
162 120,9 ..." 63-71 89
158
... 159 71·8 ." 93
.
" 161 19,1<16 78-83 ... 101 J 104
"
S{U'o.
162
V. 4
. ' 19
169
"
.
"
83-92
83
... 13S, 140
." 13n, 140
8 08 10J-26 120
" 9 66 ".. 108 126
" 21 158 110 125
"
"
23-9
80-6 ."
121
SO
." 127-39
180 ..,
120
J27
.." 35
48
81
35
"
."
J32
135·47
127
120
49 169 142 120
" 65 146 .." 107-56 121
".. 68 85 147 ...... 132
...
69 12 160 130
" 70 82.3 15·-' '" 121
" 73 16 J56-58 20. 32
". N 158
".
" 169 132
"
"
8m'a
85
89-90
V!. 67
... 168
1(>9
7
..
160
161-62
1133
.. 120
13
8n
74·82 n6 .." ...
......
166 146
"..
.,....
74 100 /68 86
75 44
"
"
79
tl1-6
...
on
%
lOS "
"
170
174-76
18_
J2o·n
142
H
" "
INDICES-D. 165
Page Pags
sUra VIII. 29 41 sUra XI. 85-99 140
31 27 85 ISS
"
"
SU,,.
42
IX. 26 ...... 41
40
.." 86
99-102 ... 189
120
.. "
sUra XII. 4-108
".
80
81
11,164
85-6 .. 4
6
...... 111
109,117
"
84
38 ... 85-6
52
"
".
Uff
Il4
...... 108 116
111
"
40
56
40
58 25 ... 118
"
"
78
86
... 88
68
"
"
26 f!
81 ff ...'". . lOS
113
112
..
" 112 ...... 82 .." 88
"
sUra
116 95-98 .. 42
47-50
6S,114-
"
X. 8
9
46
83
"
"
67
69
...... 117 115
13 66 116
" 72·5 85
" 77 ... 116
"
"
76-90 ... 120
"
" 86
84
... 117
"
88
00·3
126
120,127 .." 93-6 ...... U6 116
117
"
"
94
98
... 28
152
"
97
100-1 ... 117,118
"
sUra XI. 9 46-8
" 111 ... 2483
......
"
sUra XIII. 23
"
"
27-50
31
85
87 "
sUra
26 ... 6396
...... lOG
33 87 XIV'. 40
" 37 8S "
41
" 40 Sura XV. l~ 63
." 42
44
... 86
86
86
"
27
28-44 ... 63 62
~7
." 45
48
86
86
"
"
84
44< ... 101 50
" " 61-61
"
52·64<
53
89
$0
" 54 ... 104 lG2
..
" n2
6S
89
90
"
"
60
61-78 1M
"
6~-72
72-9
... 93
101
"
"
80 if
87
94
43
"
"
H ... 102-5
ro.;
"
SU"" XVI. 26
28 ...... ~7
92
70·85
"
"
83 ... 10·j "
"
33 33
166 INDICES-B.
Page Palle
... 89ll' 65
......
15..52 120 " 112 106·6
" 17ll' 124 "
Sura XXVIII. 2-29
" 19
.. 0
128 . 6
119
121
......
" 28 126 1 121
" 82 126 " 8 128
" 40 125 " 10 187
"
" 48
62-69 ... 126
120
"
"
11
14
... 128
128
" 61ll' 12'7 " 16 145
" 69-106 on 96 " 11ll' 123
" 81 100 " 19 124
" 85 38 " 23 187
" 87..8 54 " 23 ll' 124
"
"
86..104 96 "
"
29-86 ... 119
..
88..104 29
"
"
105-21
109
... 99
85
87
"
. 86-40
88
124
120
121
" 123..41 on 89 ". 40-8 120
"
"
127 ... 91
"
'76-88 ... 121
..
" 128
129
141..60
...... 90
89
93
"
sUra
76
XXIX. 7
13-4 ...
188
65
85
" 160-76 104 " 13 86
"
"
16~
176-92
1(>4 "
"
15-23 ...... 96
"
"
180
186-7
... 138
139
139
"
"
17·23
23.'7
25
... 99
96
99
" 196 28 " 26
" 197
" XXVII. 12
sUra
28 "
"
27..85 ...... 108
104
. 12..5
15
127
120
145
"
"
80.2
31
...
on
101
104
" ...... "
35·6 188
"
"
16·6
18·20
146
150 "
"
86
87 ...
0" 140
89,93
IGS INDICES-B.
Page rage
Sura XXIX. SS 121 XXXVIII. 29-33 ... 149
"
45
4·7
.... , 15
4,18
S{i.l'R
"
S5-40 ... 146
152
49-5
"
Sura XXX. 49 GO " 48 106, 155
SUra XXXI. 7
lltl'
S3
87,101
"
"
00 ...
71-86 ...
33
77
......
" 18 69 " 78 63
" 2S 58 "
SUra XXXIX. 19 41
" XXXII. 4
Sw:a 58 24 22,43
......
11 62 " 67 5·1
" XXXIII.
Sura 7 22 " G8f! 65
40 23 "
SUra XL. 7f! 62
"
" XXXIV. 10
Sura
69 ... 183
145 "
8
24--49 II'
83
120
11.12 146 " 25 121
"
"
18
33·6
... 149
149
"
"
2911'
32
126
89.93
" 86 " 36 111
" XXXV. I
SUra
43
... 62
"
" 78
XLI. B·11
, . 19
46
SO 83 Sum
" XXXVI. SS
Sura 60 11 47
65 56 " 12·18 38,93
" 8S 44 " 12-16 ... 89
" XXXVII. If!
SUra 62 " 16 90
7 63 " 19 05
" 33 " 30 60
"
,.
42
80 151
60
"
"
sUra. XLII.
92
II
... 82
22
5Of!
" 78-81 86 50 61
..
" 81-95
96-9
96
96
.."
Sura XLIII,
52
10
18
(10
,.
" 99-114 108,105
"
25-8
45-5-:L •••
96
120
101 104
,.
" " 50 126
.......
112.3 108
" 55 , 120
., 128 151
" 55
133-37 104 Sura XLIV. 9tl'
" ·13 tl' 00
"
189
139..19
162
152 "
Sura XLVI. 9 ... 28
" XXXVIII. II
sUr.
12
...... 89
93,138 "
10
II ... 27
22
" 16-20 145
" 12 137
"
. 23-6 , .. H~:; ". H 69/;1
INDICEs-n. 169
Page Page
...
......
Sura XLVI. 16 27 S6m LXVII. S 41
., 5 68
.......
20-5 89
" 28 ff 90 SUra LXVIII. 15 , 21
"
SUra XLVIII. 4 84 33
"
15 ... 40
21
.
"
"
81 86
".
18
26
...
40
40 86m
48
LXIX. 4-9 ..... 152
89
..
Sura.
48 1&2
"
,.
4-6
6ff
, 98
90
L. 12 93,141
13 89,138 13 ff 55
" .0 "
86m LXX. 88 38
"..
Sura
29
87
LI. 24-38
...
...
4~-7
101 "
Sura
LXXI. 14
1-29
... 47
85
41-42 ... 89 Sura LXXII. 19 64
" 41 90 Sura. LXXV. 23 58
"
" 43-016 ••• 93 Sura. LXXVII. Ill' ., 62
SU1'a LIII. 50 89 Sura LXXVIII. 12 48
"
Sum.. LIV.
61
9-18 ..•
93
8:>-9 " LXXIX. Ill'
Sura
38 ... 61
62
18-22 ... 89 J&·20 ... 119
" 19 00 " 20-7 120
23·33 ... 91 " LXXXI. U
Sura 63
"
"
28
83·9
9~
104
Sur~ LXXXIII. 18
Sura LXXXV. 4ff
... 27
6,152
"
Sta-a
Sura
LVI. 88
LVII. 4
33
46 "
15
18
... 48
98
Sura LX. 4-6 96 " LXXXVlI. 19
SUr~ 96
"
Bura
13
LXI. 5
7
186
SUr~ LXXXIX. 6-9
6
.....
,
89
89,92
6 32 " 8 88
"
Sum LXII. r; 82,71 " 27 ll' 58
" XCI.
"
sUra. LXV. 12
6
... 1&8
47
Sura
" XCVII. 4
11-16
12
83
9~
Sur~ LXVI. JO 86.104 86m ." 61
11 128 SUioa C. 9 69
"
" 12 ... 181 Sur~ CVIl. 1 ... 42
y
170 INDICEs-n. AND C.
Page Page
Snnna. 41
52
... 54
62
Suons. 398
400
...
...
108
108
"
" 70 If
86.89
158
68
"
"
405
445
... 137
8
" 97 l! 158 " 460 159
" 141 M
" 462 1M
"
"
148
395
... 145
96
"
"
608
689
12
72
" "