Islam Corrects Judaism: The Polemics of a Thirteenth Century Jewish Convert 9781463213640

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ANALECTA GORGIANA

Volume 47

General Editor

George Anton Kiraz Analecta Gorgiana is a collection of long essays and short monographs which are consistently cited by modern scholars but previously difficult to find because of their original appearance in obscure publications. Now conveniently published, these essays are not only vital for our understanding of the history of research and ideas, but are also indispensable tools for the continuation and development of on-going research. Carefully selected by a team of scholars based on their relevance to modern scholarship, these essays can now be fully utilized by scholars and proudly owned by libraries.

Islam Corrects Judaism

Islam Corrects Judaism The Polemics of a Thirteenth Century Jewish Convert to Islam

SIDNEY ADAMS WESTON

GORGIAS PRESS

2007

First Gorgias Press Edition, 2007.

The special contents of this edition are copyright © 2007 by Gorgias Press LLC.

All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. Published in the United States of America by Gorgias Press LLC, New Jersey.

This edition is a facsimile reprint of the original edition published in Journal of the American Oriental Society, New Haven, 1903, Volume 24. When different from original publication, A^nalecta Gorgiana pagination appears in square brackets.

ISBN 978-1-59333-862-6 ISSN 1935-6854

GORGIAS PRESS 46 Orris Ave., Piscataway, NJ 08854 USA www.gorgiaspress.com

The paper used in this publication meets the minimum requirements of the American National Standards. Printed in the LTnited States of America.

The Kitàb Masâlïk an-Nazar of SaHdibn Hasan of Alexandria. Edited for the first time and translated with Introduction and Notes.—By S I D N E Y A D A M S W E S T O N . FOE the Moslems, Mohammed is the great prophet whom the inspired writers of the Old Testament announced. They believe that it was definitely predicted in the Hebrew scriptures that he should be born of the offspring of Ishmael, and be supreme over all the peoples of the world. So important is this belief, that many of the Jewish converts to Islam have felt that they were performing valuable service to their new faith if they adduced arguments and passages from their sacred scriptures in support of the proposition. The following treatise, the work of one Sa'id ibn Hasan of Alexandria, furnishes an interesting and important illustration of this attempt. In order more clearly to understand the treatise, it will be well first to consider some facts regarding its author, the customs and issues of his time, the date of his book and the special reason for its composition ; and further, the argument which he presents, and the characteristic features of his work as a whole. Sa'id was an Alexandrian J e w converted to Islam in May, 1298 A . D . , the immediate cause of his conversion being his miraculous recovery from a serious illness, as he graphically relates (Ms., pp. 32 ff.). The time of his conversion, as well as the character of the man, was well fitted to bring forth such a controversial essay as his, for at that time the Oriental Moslem was very troublesome. Three years previously there had been converted to Islam Ghâzân Khân, great grandson of the conquering Mongol Hûlâghû and son of Ilkhân Arghûn. A little later he triumphantly entered Syria, where he destroyed the power of the Egyptian prince Al-Malik An-Nâsir Kilâwûn, who ruled over that country. But in 1303 this Egyptian prince returned to Syria with his army and inflicted on the Mongols a bloody defeat near Ghabâghib in the Hauran (Ms. p. 35). See Millier, Islam ii., p. 262 f., and Goldziher, Revue des Études Juives, vol. xxx., p. 5.

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Moreover, Sa'id's conversion was near the close of the century, a most important time from the Moslem point of view, for they believe that at the turning of each century God will send a regenerator of Islam (Goldziher, ibid.). Their makers of apocalypses predicted political revolutions for these times, and prophecies of this kind stirred up the Moslems at the end of each century. All these events had a great influence on Sa'id. He was a fanatic and a zealous partisan of Islam. Toward other faiths he was extremely intolerant. His ideal was for Islam to be the supreme and only religion; all others must be blotted out. Hence he advocated closing the temples of other faiths, together with those extreme measures enforced from time to time in Islam against other beliefs. The rights of the Jews and Christians in regard to their houses of prayer, which Sa'id so vigorously attacked, were a vital point of controversy throughout the history of Islam. A brief consideration of those rights will make clear the issues of his own time. Among the restrictions which 'Omar ibn al-Khattab imposed on the Jews and Christians of Syria is found the important clause: " I n paying the tax of tolerance the synagogues and churches existing at the time of the Conquest shall be respected provided the worship has been peaceful, and provided they do not build any other temples." Yet this provision was not very strictly enforced, and even so far back as the time of the Omayyads the prohibition was not very binding. Under the Abbasids the law was more severe toward the other faiths, because the Abbasid rulers looked upon the government as a religious corporation, and hence believed themselves to have spiritual as well as temporal oversight. They put forth the idea of excluding unbelievers from every official function, and of strictly enforcing the law prohibiting Jews and Christians from constructing new temples (Goldziher, ibid.). But the fact that from time to time orders were given to "destroy all the churches built since the introduction of Islam," shows that churches had been built, and that the law varied in its severity at different times. This indecision in the application of the religious law was a source of much trouble for nonMoslem inhabitants of Moslem countries, and especially for the

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Jews. It constantly exposed them to fanaticism, and they never knew when they were secure in their rights. Moreover, it was ofteil very difficult for the government to restrain the fanaticism of the Ulemas, even when it so desired. I t seemed to Sa'id that the time (the end of the seventh century of the Hijra) was ripe for a renewal of these agitations against other beliefs. In 1305 A . D . the Egyptian prince AlMalik An-Nasir returned from his victorious campaign in Syria, and made a proclamation which renewed the law of exception imposed on the Jews and Christians. This ordinance was proclaimed in all his provinces from the boundary of Nubia to the Euphrates. Although he made no mention of the restriction concerning religious buildings, and evidently had no intention of prohibiting Jews and Christians from using and keeping their houses of prayer in order, nevertheless the people immediately began to maltreat the Jews and Christians, and the fanatics began to destroy the churches and synagogues. The Ulemas said that only the churches and synagogues which had stood before the rise of Islam had a right to remain; all others ought to be torn down. Thus many churches in Egypt and Syria were destroyed and the rest closed until on the intervention of certain powerful Christians the vandalism was stopped and the churches reopened (see Weil, Geschichte cler Chalifen, iv., pp. 370-272). The authorities, however, were too tolerant for Sa'id, who sympathized with the Ulemas. He ominously predicted the coming of rebellions at the end of 700 lunar years of the Hijra (Ms., p. 35), basing his prediction on a pseudo-prophecy from the Torah. I t was apparently his purpose to foster an outbreak against the churches and synagogues of the Christians and Jews. But seeing that this would not succeed, unless the government approved, he resorted to writing, and this treatise is an expression of his feelings. His work, which he says he often called " A l - M u h i t " (the Comprehensive), was composed in April, 1320 A . D . , twentytwo years after his conversion and two years before the catastrophe which he fears may befall the kingdom of the Moslems " a t the end of 700 solar years of the H i j r a " (Ms., p. 36). It was written in the Mosque of the Omayyads at Damascus. No doubt he found there a people in sympathy with his aims and

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ideas, and hence an excellent field for promulgating his doctrines and arousing agitations. To prove Mohammed's right to the prophetic office is the main purpose of his dissertation. Haying done this, all the rest necessarily follows; that is, his religion is the supreme and onlyone ; other religions must be crushed, their houses of worship closed, and the images and pictures destroyed. That is what he expressly says or practically implies. His arguments for the prophetic office of Mohammed are based on passages from the Old Testament, which he changes and interprets to suit his purposes, after the manner of his contemporaries. In brief they are as follows: 1. (Ms., p. 3.) God showed Noah Mohammed among the prophets who were to come, and promised Noah that for the sake of this prophet he would never again destroy the earth by a flood. 2. (Ms., p. 3-4.) God promised Abraham that he would give the land to his offspring. He also promised him that he would bless Ishmael and multiply him and make him great, and make his offspring as numerous as the stars of the heavens and that from him should come Mohammed. In regard to the two words 1 N 0 "liiO, which occur in the prophecy about Ishmael (Gen. 1720) and to which Sa'id attaches great importance, he affirms that some interpret " A h m e d , A h m e d , " others " V e r y , V e r y , " still others " G r e a t , Great," and of the offspring of Ishmael there is none greater than Mohammed. 3. (Ms., p. 4—5.) God appeared to Hagar at the waterspring and promised her that from her child [Ishmael] should come Mohammed, and that his offspring should be as numerous as the stars of the heavens. 4. (Ms., p. 5.) Jacob gathered his children when he was about to die, and said he would tell them of the things to happen in the last time. His children promised him that they would continue to serve his God and the God of his fathers, Abraham, Ishmael and Isaac. From the fact that Jacob's prediction is not found in the Torah, the author argues that it, with the name of the prophet Mohammed, has been fraudulently removed from this place. 5. (Ms., p. 5.) Balaam is made to say, " B e h o l d a star appearing from the family of Ishmael, and a tribe of the Arabs

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helping him." At his (Mohammed's) appearance the earth quaked (that is, Nature recognized the great prophet). 6. (Ms., p. 6.) God told Moses to tell the Israelites that a prophet should be sent to them from the descendants of their brother Ishmael, and that they should obey him. 7. (Ms., p. 6-7.) The true interpretation of Deut. 332 is that " t h e mountains of P a r a n " are the mountains of Mecca, and " t h e myriads of his holy ones" are the people of the Ka'ba. Moreover, Mohammed is the only prophet who has appeared from that region. 8. (Ms., p. 7.) Moses fought with the Amalekites and was routed. But he prayed to God, asking for help through the intercession of Mohammed, and God answered his prayer for Mohammed's sake. 9. (Ms., p. 7.) Joshua's army was routed, and he, like Moses, asked help of God through the intercession of Mohammed, whereupon God gave him the victory. 10. (Mb., p. 8.) The sons of Ishmael are hailed as blessed because a prophet shall be sent from among them who shall be supreme over all the nations. Gen. 1612 is cited as a proof of this statement, and it is shown that it points only to Mohammed. 11. (Ms., p. 9.) A passage said to be from the Psalms announces that a prophet of mercy shall be raised up. 12. (Ms., p. 9.) Isa. I 2 is made to announce a similar promise. 13. (Ibid.) Elijah goes into the land of the Hijaz and there announces that a child shall be born of the offspring of Ishmael. His name shall be associated with the name of God and shall be known throughout the civilized world. This one is no other than Mohammed. 14. (Ms., p. 10.) The prophet Micha announces to Ahab that God is going to send a prophet whose name shall be associated with that of God, and that through him unbelief will cease in the land. 15. (Ms., p. 11.) Manasseh was an idolater. Being conquered in battle he was put inside one of his idols and was going to be roasted. His prayers to his other idols not being answered, he cried to God in the name of Mohammed. Then God saved him for the sake of Mohammed.

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16. (Ms., p. 1 1 - 1 2 . ) Obadiah tells the J e w s of the land of the Hijaz that God is going to send a prophet from the Arabs who will conquer and subdue them. 17. (Ms., p. 14.) In his sleep J a c o b sees a mighty people ascending a heavenly ladder. God tells him they are the oifspring of Ishmael. 18. (Ms., p. 1 5 - 1 6 . ) In the passage attributed to Ezekiel, but found in Isa. 42 1 , " m y s e r v a n t " is interpreted as Mohammed. Gen. 2 2 ! is made to read, " Take thy son whom I love," etc. Sa'id says it must be Ishmael, because Isaac was not yet born, and Abraham loved only Ishmael. 19. (Ms., p. 1 6 - 1 7 . ) In opposing Jesus one of the Jewish rabbis gave as his reason the fact that Moses told them in his law that the prophet to come in the last time should be of the offspring of Ishmael. 20. (Ms., p. 19.) T h e author says he has diligently studied the F o u r Gospels, but has found no mention of Mohammed in them. This is to him a proof that the Gospels have been corrupted. 21. (Ms., p. 2 0 - 2 1 . ) W h e n Moses went up the mount to die, God showed him those who should come till the resurrection. When he saw Mohammed, the passage Deut. 33 ! was revealed, and the added interpretation given that the ' ' lire " is the victorious sword of Mohammed, and the " l i g h t " is his law which guides aright. 22. (Ms., p. 2 3 - 2 4 . ) Nebuchadnezzar's dream (Daniel 2) is interpreted by Daniel. He tells the king that the angel who cut oif the head of the image is the prophet who shall come and purify the earth from idolatry. 23. (Ms., p. 24.) Gen. 15 0 - 1 0 is thus interpreted: T h e beasts are the peoples who preceded Mohammed and have perished. T h e birds signify Ishmael and his offspring, and their long continuance as a united and powerful people. 24. (Ms., p. 25.) On coming to life, the dry bones of Ezekiel's vision (Ezek. 37 1 - 1 0 ) testify that there is no God but Allah and that he has no partner. 25. (Ms., p. 26.) In the Torah Mohammed's name is " W D "TNO (cf. argument No. 2 ) ; in the books of the prophets it is l i T E W (Josiah !). However they translate it, of the oif spring

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of Ishmael there is none greater than Mohammed. T h e name l i T C W is one of the names of God and is applied only to Mohammed beside. Sa'id not only establishes to his own satisfaction Mohammed's right to the prophetic office, but he also vigorously condemns the use of images and pictures in the churches. I n his characteristic manner he shows the evil effects and dire consequences of such a practice. A short summary of his statements is instructive: 1. (Ms., p. 7 . ) T h e golden cross taken from the booty of the Amalekites was the cause of Joshua's triple defeat. The same statement is again made on p. 18. 2. (Ms., p. 1 3 . ) T h e children of Israel were commanded by God to have neither idol, crucifix nor image. 3. (Ms., p. 1 8 . ) T h e Christians are like the unbelieving kings of old, who made pictures and images and thus brought about the destruction of their kingdoms. 4. (Ms., ibid.) God took away Solomon's kingdom because of a single picture which was in his house. 5. (ibid.) T h e Messiah, J e s u s son of Mary, did not ordain pictures and crucifixes. 6. (Ms., p. 19.) God warned the Israelites, saying: " Cursed is he who makes a cross or an i m a g e ; cursed is he who worships them or allows their u s e . " 7. (Ms., p. 2 8 . ) T h e cause of the destruction of the first temple was the making of images and likenesses and the killing of the prophets. (According to Sa'id, the causes of the destruction of the second temple were the dispute over the essence of the Creator, his attributes and word, and the denial of the Messiah, J e s u s son of M a r y . ) 8. (Ms., p. 2 9 . ) T h e philosophers laid the foundation for the worship of idols, and they made pictures and images. ( F o r Sa'id's philosophy and ideas of philosophers, see the section below.) 9. (Ms., p. 3 5 . ) God laid waste the kingdom of the Israelites partly because of pictures and images used b y them. A n d God promised the prophets that pictures and images should be removed. 10. (Ms., p. 3 6 . ) T h e history of the Israelites has been that when they made pictures and images they were defeated b y

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Masdlik

319

an-Nazar.

their enemies; but when they effaced them and abandoned their use they were victorious and prospered. For philosophy and philosophers in general our author had great antipathy. To him a "philosopher" seems to be any learned man or religious leader outside the faith of Islam. Thus he twice stigmatises Jeroboam as a philosopher, and ascribes his evil deeds to that fact. (Ms., pp. 21, 26.) He asserts that the philosophers are ignorant of the truth of prophecy and of the high station of the prophets; that they deny the Creator and lay the foundation for the worship of idols; that they are enemies of God and the apostles, and that they make pictures and likenesses (Ms., pp. 28-29). In short, they are a source of great evil. In criticism of Sa'id's own philosophy, it is sufficient to say that his knowledge of the subject was very superficial. He uses the current language of his time, but adds nothing in ideas or terminology. His confused statements and pointless arguments show that he was in no way superior to most of his contemporaries and that through it all he was moved by an intense prejudice against that " w a y . " An interesting feature of the manuscript is the author's transliteration of Hebrew passages into Arabic. As his quotations from the Hebrew are quite numerous, a fairly complete basis of comparison is afforded. The accompanying table shows his scheme of transliteration, which it will be observed is phonetic. Hebrew represented by Arabic

X

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In the case of some of the consonants which are distinguished by diacritical points

and c j , ^ and

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^

and j£>,

jjO and (jo), it often seems probable, or certain, that we have not the original transliteration before us. Copyists have introduced numerous changes. Thus, in page 10, lines I f . , the letter appears three times where the author himself must have intended j>. Frequently a Hebrew word is divided, part standing on one line and part on the next, or the false division occurs in the middle of the line, as in 4 5 , f ., 66, 12 lo( ., 1513, 16,, 16„ 1914, and elsewhere. This, again, is no doubt to be laid to the charge of the copyists. Wherever the name niPP occurs, it is of course that is transliterated. In the reproduction of the Hebrew vowel-sounds, of course the paucity of Arabic vowel-signs makes itself felt. example, has to do duty for rentlyfor —

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for

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810; D ' r f ? ^ , * ^ ! , 22 J.

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321

a limited knowledge. He confuses the chronology of the Jewish kings and prophets, and often attributes the character and deeds of one person to another. Moreover, his Arabic is impure from a classical point of view. I t has many vulgar expressions and grammatical errors and is not that of a careful scholar. The manuscript here published is not the original, but a copy which appears to have been made some time in the 8th or 9th century of the Hijra, although the exact date is not indicated. I t is written in the neskhi script and in an easily legible hand. Vowel points and diacritical marks are often lacking, but in obscure passages they are usually supplied. The copyist has sometimes left out words, and some of the grammatical errors are no doubt due to him. He seems to have had little if any knowledge of Hebrew. Sa'id's treatise forms a part of No. 700 of the Landberg Collection of Arabic manuscripts in the Yale University library. It is one of five essays transcribed in succession by the same hand, and bound together. Of these, this is the longest, consisting of 37 pages, beginning on fol. 28b of the manuscript. The written page measures 12% cm. X 9 cm. The passages transliterated from the Hebrew are written in red ink. Numerous extracts from this work have already been published by Professor Goldziher, of Budapest, in the Revue des Études Juives, xxx, 1 ff. These extracts are the following (the Roman numerals are the numbers of the sections in the Appendix to his article): Ms., 5, 4—11; Goldziher, App. VI. 5, 1-2—6, 1; vii. 7, 3 - 8 ; viii 9, 11—10, 8; ix. 15, 6; x. 16, 5—7; xi. 19, 2—5; xii. 19, 14; xiii. 25, 15—26, 2; xiv. 32, 9—35, 4; i. 35, 5—37, 9; iii. 37, 9—15; iv. 37 margin ; v.

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In my translation the reader will note that I have omitted the formulas of blessing except in a few special instances. T h e Hebrew passages I have transliterated from the Arabic of the manuscript. T h e translation follows the original closely and at the same time endeavors to give a clear English rendering. Finally, in regard to the emendations it must be remembered t h a t where there is but one copy to work with the more difficult is the task of emendation and the greater the liability to mistake. W o r d s and passages supplied by conjecture I have enclosed in brackets. I desire to express my gratitude to Professor Torrey, of Yale University, for his personal interest and his valuable suggestions and criticisms, which have greatly aided me in the production of this dissertation. I would acknowledge also my indebtedness to Professor Goldziher, for the assistance I h a v e derived from his most instructive article, to which I have made f r e q u e n t reference. ARABIC

TEXT.

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Vol. xxiv.]

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" The copyist has h e r e omitted some words. " Ms. ^ b .

c

Ms.

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« So t h e Ms. B u t perhaps originally see t h e translation a n d t h e note there.

[16]

1 Ms. J l c L w . y t J i l , i. e.

328

fi.

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[18]

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g

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[19]

^tjOlJt6

Ms. Jca. .

Ms. ^ J f y .

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The Kitdb Masdlik an-Nazar.

Vol, xxiv.]

331

a * " a s-U' ¿ 1 [»-A-ct^ i S * 2 * ^

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For H ' J ! • The Ms. has J for 3 three times in this transliterated

passage.

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Ms. ^ g j f ^ A j J b .

11

[20]

Ms. y j y j .

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333

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[22]

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Note how Ms. divides the Hebrew word "Ms.

[23]

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" Ms. e

[25]

.

M s . y j j J t j , as usual.

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^ ^

Vol. xxiv.]

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337

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[26]

Ms. sic.

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338 ^ (S

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Ms. ^ ^ j l + i j .

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TRANSLATION. The Book of the Paths of Investigation, concerning the Prophetic Office of the Lord of Mankind. The composition of the servant, poor in the sight of God Almighty, Sa'ld ibn Hasan, the Alexandrian. May God be pleased with him and make him happy, and make Paradise his abode and hellfire the abode of the enemies of Mohammed. In the name of God, the merciful Compassionate One. Lord, bring it to a good conclusion! Amen. Praise to God, the Lord of the worlds, and prayer and peace be unto our lord, Mohammed, seal of the prophets, and unto » Note the rhyme in lines 11 and 12.

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his family, his f r i e n d s , his helpers, his p u r e wives, the m o t h e r s of the f a i t h f u l , a n d unto those w h o follow t h e m in good deeds till t h e D a y of J u d g m e n t . W e begin, a s k i n g help of G o d in the blessing of Islam, to declare the p r o p h e t i c office of t h e lord of m a n k i n d , M o h a m m e d ibn A b d a l l a h ibn A b d a l - M u t t a l i b , t h e t r u s t w o r t h y a n d f a i t h f u l one, whose appearance t h e p r o p h e t s of t h e Children of Israel announced, confirming t h e s a y i n g of the E x a l t e d One in his g r e a t b o o k : 1 " A n d we only sent t h e Apostles as preachers of good-tidings a n d warners " ; a n d t h e w o r d of t h e E x a l t e d O n e : (p. 2) 2 " A n d r e m e m b e r w h e n G o d accepted the covenant of t h e prophets, saying, ' V e r i l y w h a t I have b r o u g h t you is of t h e scripture and of w i s d o m ; h e r e a f t e r an apostle shall come to you confirming the t r u t h of t h a t [scripture] which is w i t h y o u ; ye shall surely believe in him a n d ye shall assist h i m ; ' God said, ' D o ye acknowledge a n d do y e accept m y covenant on t h i s condition ? ' T h e y said, ' W e a c k n o w l e d g e i t . ' H e said, ' Be ye t h e r e f o r e witnesses, a n d I also bear witness w i t h y o u . ' " K n o w t h a t as f o r t h e p r o p h e t s , God sent t h e m w i t h clear a r g u m e n t s a n d convincing p r o o f s ; a n d t h e y m a n i f e s t e d and m a d e k n o w n a n d spoke in proverbs which b r o u g h t the t r u t h near to t h e u n d e r s t a n d i n g . Moreover, w h e n God related the story of A d a m t o Moses, in the first book of the T o r a h , he made k n o w n t o him t h a t when A d a m was in t h e G a r d e n he spoke A r a b i c , b u t w h e n he drove him out, he f o r g o t t h e A r a b i c l a n g u a g e a n d spoke Syriac. N o w he grieved sorely because of his loss of t h e A r a b i c l a n g u a g e ; so God said in revelation to him, " O A d a m , grieve not, f o r this is t h e l a n g u a g e of the people of P a r a d i s e . I n P a r a d i s e t h e r e shall be offspring of thine who shall speak i t ; and t h e y shall be of P a r a d i s e , or of t h e people of P a r a d i s e . " A n o t h e r f a c t which points t o his prophetic office is in t h e story of N o a h , in t h e first book of t h e T o r a h , a f t e r t h e story of A d a m . W h e n he w e n t out f r o m t h e ship he w i t h d r e w f r o m his wives because of f e a r lest (p. 3) his offspring be d r o w n e d b y a n o t h e r flood. B u t God spoke in revelation to him, saying, " O N o a h , r e t u r n t o t h y f a m i l y , f o r I will not destroy t h e e a r t h 1

Sura 648.

5

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a g a i n ; " and God showed him the bow which was appearing in the clouds. Then he said to him, ' ' This is my promise that I will not destroy the earth by a flood." 1 Moreover, he showed him the prophets who were to come, and among them [was] Mohammed. And he said to him, ' ' For the sake of this prophet, I will never destroy the earth by a flood." Another indication of his prophetic office and of the universality of his call is that which comes in the first book in the story of Abraham, the friend of God. When he escaped from the fire of Nimrod, his Lord appeared to him, speaking in the Hebrew tongue:' »3 ¡ " ^ T ^ l ¡ I D " ) ^ p N D ^ H A " » Dip r m w - This is the interpretation: Rise up, walk through the land, its length and breadth; to thy offspring we will give it. When Abraham told Sarah this vision, which was a dream, she knew that the promise of God was true. So she said to Abraham, 3 " D r i v e Hagar and her Child from me." And it is said that Abraham granted Sarah's request and drove them both forth to the land of the Hijaz. (p. 4.) Then God Almighty said to Abraham, speaking in the Hebrew tongue: 4 p H V D JHf i]*?

• This is the interpretation: As for Isaac, thou

shalt have posterity through him; and as for Ishmael, I will bless him and multiply him and make him great, and I will make his offspring as the stars of the heavens, and from him will come Mohammed. And this latter verse in the Hebrew language i s : 5 » J i n C m TflN HJil ^ityQW?7\ "TNO "1KEQ i m • n ^ n n i iriK- Those learned ones who comment on the Hebrew language have explained these two words, which are "1N0 "IKE, as follows: Some say Ahmed, Ahmed; others say Yery, Very; still others say Great, Great. But there has not appeared of the offspring of Ishmael a greater than Mohammed. Another indication of his prophetic office is that when Hagar went forth, going toward the land of the Hijaz, and thirst came upon her and she cast the babe from her shoulder, it is written 1 Gen.

9 11 - 13 .

2

Gen. 131".

3

Gen. 21'°.

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Gen. 21".

6

Gen. 17!0.

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in the Torah that God sent unto her angels who caused a spring of water to flow. So she quenched her thirst and gave the babe drink. Then God Almighty spoke to her, saying, 1 (p. 5) " O Hagar, ^ H J 'ij 1 ? 13 ?p* J1K 'pniTTl I ^ H f l i t W 'Olp UP'B'N • This is the interpretation: Rise, carry this child and care for him, for from him shall come Mohammed, and his offspring shall be as the stars of the heavens. Another indication of his prophetic office is in the first book of the Torah in the story of Jacob. As death was approaching, he gathered his children and said to them, 2 "Come near to me; I will tell you what shall happen in the last time." So when they were gathered together he said to them, 3 '' Whom will ye serve after I am gone ? " They said, '' W e will serve thy God and the God of thy fathers, Abraham, Ishmael and Isaac, one God.''1 Yet there is not found in the Torah mention of anything which he predicted, but it is written in the Torah that he prayed for them and died. So it is known from this that they [the Jews] have removed from this verse the name of the prophet. Another indication of his prophetic office is in the fourth book of the Torah, in the story of Balaam, son of Beor; the saying: 4 " Behold a star which has appeared from the family of Ishmael and a tribe of Arabs sustaining him. Then because of his manifestation the earth quaked, and those who were upon it." 5 . . . of the offspring of Ishmael except Mohammed. And the earth quaked only because of his manifestation. (p. 6.) Another indication of his prophetic office is an explicit passage in the fifth book of the Torah. God spoke to Moses saying, " Speak to the sons of Israel in the Hebrew language: 6 ^xyatr DD^nx r i p » o r f ? t r p x w a y * This is the 2 Gen. 49'. 3 Sura 2 U1 . 4 Num. 241-. The copyist has here omitted some words. Deut. 1818". Note that the Ms. text has omitted ijlQD» and supplied 1

Gen. 2118.

6

6

the significant words, ^XJfiDB^ MOP

•fTHK-

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OD'Hi* instead of

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interpretation: W e will send unto you a prophet from your kindred, of the children of your brother Ishmael, in whose mouth I will put my speech. In the Hebrew language l y o t i " V^X V S 5 •noii'i I will put my speech in his mouth, and him they shall obey. Another indication of his prophetic office and of the universality of his call is an explicit passage, with which the Torah is sealed r r n j o p K S " n o j ^ Q i n - v y t ^ a i r i n ^ D E •Jinx t£.'"lp

This is the interpretation: God came from Sinai

and rose from Seir. He revealed himself from the mountains of Paran and appeared with his holy myriads; on his right hand, light, and on his left, fire; unto him the nations assembled and to him the tribes gathered together. The people who know (p. 7) the Hebrew language agree that the mountains of Paran are the mountains of Mecca, and the ten thousands of his holy ones are the people of the Ka'ba. Yet there has not appeared from that region any but Mohammed. Another indication of his prophetic office is that when Moses battled with the Amalekites and the Children of Israel were routed, Moses made entreaty to God asking for help through Mohammed, saying in the Hebrew language: 3 ¡Tp'O^1? "Of ^ K ^ O C ^ I DPTON1? • This is the interpretation: Remember the covenant with Abraham in which thou didst promise to him that of the offspring of Ishmael thou wouldest render victorious the armies of the believers. So God answered his prayer and made the Children of Israel victorious over the Amalekites through the blessing of Mohammed. 1

Deut. 1818b.

Note that the Ms. text has •fljOt^") instead of ^ f l J l .

The two concluding words are taken from verse 15 of this same chapter. They are, apparently, *|yffltf* V^N (with change of person). See the note on the Arabic text. 8 Deut. 33s. Note that the Ms. text omits •jQ^l, which occurs in the Hebrew text after 3

Deut. 9".

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A n o t h e r indication of his prophetic office is t h a t when J o s h u a , t h e successor of Moses, conquered Syria a n d made w a r on t h e Amalekites, his a r m y was r o u t e d three times because of t h e i r u n f a i t h f u l n e s s t o the covenant. 1 F o r a man belonging t o J o s h u a ' s a r m y took a cross of gold f r o m t h e b o o t y of t h e A m a l e k i t e s ; so his a r m y was r o u t e d t h r e e times because of t h e cross which was t a k e n w r o n g f u l l y . T h e n J o s h u a p r a y e d to God A l m i g h t y , asking help b y M o h a m m e d , in imitation of t h e example of Moses. W h e r e f o r e G o d answered his p r a y e r a n d g a v e him victory. A n d God spoke in revelation (p. 8) t o J o s h u a , saying, " T h e children of Israel have been faithless t o m y covenants, in t h a t t h e y took w r o n g f u l l y of t h e b o o t y , f o r t h e booty was u n l a w f u l f o r t h e m . " So J o s h u a inquired caref u l l y of his a r m y a n d f o u n d w i t h one a m o n g t h e m a cross of gold. T h e r e u p o n J o s h u a killed and impaled him. T h e n t h e y conquered t h e Amalekites. A n o t h e r indication of his p r o p h e t i c office is t h a t which is w r i t t e n in t h e P s a l m s of D a v i d : " B l e s s i n g upon y o u , O sons of Ishmael, blessing upon you. A p r o p h e t shall be sent f r o m a m o n g y o u ; his h a n d shall be supreme over all peoples, a n d all peoples shall be u n d e r his p o w e r . " Also in t h e H e b r e w lang u a g e , in t h e first book of t h e T o r a h , in t h e story of Ishmael, [it is w r i t t e n ] t h a t God promised A b r a h a m t h a t as f o r his son Ishmael his h a n d should be s u p r e m e over all. A n d it is t h e s a y i n g of t h e E x a l t e d One: 2 ^ *J£) tyl 13 T 1 ^DD I T VClN • T h i s is t h e i n t e r p r e t a t i o n in A r a b i c : H i s h a n d shall be supreme over every people a n d every people shall be u n d e r his p o w e r ; also he shall dwell in every dwelling of his b r e t h r e n . B u t it is well k n o w n t h a t as f o r Ishmael, t h e r e came t o him no k i n g d o m , a n d his h a n d was not supreme over t h e h a n d of his b r e t h r e n ; also t h a t h e did not g o down to Syria a n d did not dwell t h e r e . T h i s h a p p e n e d t o no one b u t Mohamm e d ; a n d his people are t h e y who dwell in the dwelling-places of t h e Children of Israel, in E g y p t and Syria. This, t h e n , is a decisive proof (p. 9) of his prophetic office. 1 s

Joshua 7. A rather confused account of Achan's sin. Gen. 16IS.

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indication of his prophetic office is that which is the Psalms of D a v i d : " E x a l t God, all ye people, belief in the unity of God, O ye families of the prophet of mercy will be sent to y o u . "

Another indication of his prophetic office is what is written in the book of Isaiah, the speech of the Exalted One by his own tongue in the Hebrew language: 1 p l N ^'fKiTl D ' Q ^ IDOLS'This is the interpretation. Listen, O heavens, and be reassured, O earth ! W h y dost thou tremble ? He will send unto thee a prophet; through him invoke mercy. Know also that God sent twenty-four prophets a f t e r Moses' death; the first of them Joshua, and the last of them Zechariah, who was sawn asunder with a saw. And every prophet has a book in the Hebrew, in which is written the knowledge of that which has gone and of that which shall come, on the authority of God Almighty. Another indication of his prophetic office is that which is written in the book of Elijah. W h e n he went out on his journey with seventy men as his companions, and saw the Arabs in the land of the Hijaz, he said to those who were with him, " S e e these who possess your strongholds." Then they said, " O prophet of God, who is he who shall be their object of worship ?" A n d he replied to them in the Hebrew (p. 10) language: 2 1TJP D M K3 U l ^ n m H D D •JIN 1 ? l O ' t ^ • This is '

'

•

T

T

:

T

T

_

T

the interpretation in Arabic: They shall assert their belief in the unity of God from every great pulpit. His followers said to him, " O prophet of God, who shall teach them this?" Then he said to them in the Hebrew language: 3 ^KJ^QB" [D*? "I'TlJ l o t ? 1PPBW • This is the interpretation in Arabic: A child shall be born from the offspring of Ishmael; his name shall be associated with the name of God, and whenever the name of God Almighty is mentioned, his name shall be mentioned. But this happened to no other than Mohammed. Another indication of the prophetic office is the following. One of the kings of the Children of Israel was named Ahab. 1 3

2 Isa. 1!. Isa. 421'2. 2 1 Ki. 13 . Ms. text substitutes ^NJ/fity* p for -J1)^

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H e was a t y r a n t a n d one who killed t h e prophets. H e also denied t h e God of Moses, a n d made idols a n d served t h e m . Moreover, he set up an a l t a r a n d offered upon it offerings to t h e idols. T h e n God sent t o h i m a p r o p h e t who was n a m e d Micha, a n d he cried out w i t h a loud voice, 1 O A l t a r , O A l t a r , God says to thee, A p r o p h e t God A l m i g h t y will send, liTCW2 ( t h a t is, b y i n t e r p r e t a t i o n , A name associated w i t h t h e name of God A l m i g h t y ) ; in his name unbelief will cease f r o m t h e E a r t h . I n proof of t h e t r u t h of m y w o r d t h o u shalt be split, O A l t a r ! ' ' A n d [it was so, f o r ] t h e p r o p h e t h a d h a r d l y completed his speech when t h e a l t a r was split a n d its ashes were scattered on t h e g r o u n d . T h e n t h e k i n g desired t o kill t h e p r o p h e t , b u t his h a n d withered. (p. 11) A n o t h e r indication of his prophetic office. One of t h e k i n g s of the Children of Israel was named Manasseh (Isaiah t h e p r o p h e t was his g r a n d f a t h e r ) , a n d he was an unbeliever a n d served idols. H e w e n t out to b a t t l e w i t h a certain k i n g , and this k i n g conquered Manasseh a n d f o u n d in Manasseh's possession an idol of hollow copper, which he was accustomed to worship. So t h e k i n g took Manasseh and p u t him inside t h e idol a n d b u i l t fires beneath him. T h e n Manasseh b e g a n t o ask f o r help of all t h e rest of t h e idols, b u t t h e y g a v e him no help. W h e n t h e fire reached his h e a r t , he cried u n t o God, asking help t h r o u g h M o h a m m e d , f o l l o w i n g t h e example of his g r a n d f a t h e r , Isaiah. T h e n God rescued h i m a n d helped him by means of a n g e l s ; f r e e i n g him f r o m t h e idol a n d g i v i n g h i m victory over his enemy b y t h e blessing of M o h a m m e d . Moreover, God restored h i m to his k i n g d o m and he r e p e n t e d most t h o r o u g h l y . A n o t h e r indication of his p r o p h e t i c office. One of t h e p r o p h ets of the Children of Israel was named Obadiah, which means, " servant of G o d . " H e w e n t out on his pilgrimage, a n d f o u n d t h e J e w s dwelling in t h e land of the H i j a z ; t h e y e n t e r t a i n e d him as t h e i r guest, b u t h e w e p t b i t t e r l y . So t h e y (p. 12) said t o him, " W h a t makes y o u weep, O p r o p h e t of G o d ? " He replied, " A p r o p h e t , w h o m God will send f r o m the A r a b s , a n d w h o m t h e angels will help, will lay waste y o u r houses, t a k e 1

Sa'id has confused Ahab and Jeroboam.

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1 Ki. 13-'.

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your women captive and make your children orphans." the J e w s sought to kill him, but he fled.

Then

Know this: W h e n the Sea was divided for Moses, and P h a raoh and his a r m y were submerged while the Children of Israel went f o r t h on the other side, then God revealed himself to Moses on the side of the Mount (Sinai), saying, " O Moses, tell the Children of Israel to wash their garments, p u r i f y their bodies, and withdraw f r o m their wives for three days, f o r I will reveal myself to t h e m . " A n d when it was the morning of the third day, behold, the E a r t h was shaken and the mountains were laid low. Then God appeared, saying in the Hebrew language: 1 D n y O p N D ^ T l N i f i n "WK

^IN;

•

This is the interpretation: I am the Lord t h y God who have brought thee out of E g y p t ; thou shalt not serve any God beside me, f o r I am a jealous God. (p. 13) Thereupon all the Children of Israel died. Then God brought them to life; and they said, " H e a r thou, O Moses, the word of God, and speak to us, for we are not able to hear the speech of God lest we die." So God made a covenant with them, in thirty-six compacts, t h a t they should follow the sunna of Abraham, their g r a n d f a t h e r , and t h a t they should take neither idol nor crucifix nor image; and they accepted the covenant upon this condition. Then the earth was quieted and the mountain was raised up f r o m them. Thereupon God commanded Moses to tell the Children of Israel to return to their families, but he commanded Moses to draw near to him. So Moses remained in the Mount f o r t y days. A n d God threw the tablets on the g r o u n d ; and there was written on the first tablet, " I am God t h y Lord " ; on the second, " Thou shalt not serve any god besides me " ; and on t h e m was written the rest of the Ten W o r d s . In the Torah it is written t h a t the tablets are the workmanship of God and the book is the writing of God. W h e n Moses went down [from the Mount] with the tablets in his hand and found the Children of Israel worshipping a golden calf, he threw down the tablets, (p. 14) and the earth was split open and swallowed them up. Then Moses killed every one of the Children of Israel who had worshipped the Calf. 'Ex. 20s.

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Another indication of his prophetic office is, t h a t when Jacob went f o r t h a f u g i t i v e f r o m his brother Esau, he saw in his sleep a ladder raised f r o m earth to heaven, 1 and it had five steps. He saw also in his sleep a m i g h t y people ascending on t h a t ladder and angels helping them and the gates of heaven opened. Then his Lord appeared to him, saying, " O Jacob, fear not, I am with thee, hearing and seeing. Express thy wish, O J a c o b . " So he said, " L o r d , who are those ascending on t h a t l a d d e r ? " God replied, " T h e y are the offspring of Ishmael." Then he said, " L o r d , how have they drawn near to t h e e ? " A n d God replied, " B y the five prayers which I have imposed upon them, by day and b y n i g h t ; they have accepted them, and they act accordingly." So when Jacob awoke f r o m his sleep he imposed on his offspring the five prayers. Y e t God did not impose on the Children of Israel any prayer in the Torah, b u t only offerings which they should offer. This story is in the first book of the Torah, a f t e r the story of Abraham and Ishmael and Isaac, (p. 15) B u t the Children of Israel and their learned ones have not ceased praying the five prayers, following the custom of their ancestor, J a c o b ; and the prophets of the Children of Israel have not ceased to preach the appearance of Mohammed and to swear b y his life and to desire to be in his time, and when the hidden things shall be disclosed to them, to see his people drawn up in prayer like lines of angels. Moreover, Samuel the prophet has made a proverb f o r this, saying: 2 "1DJ1 f l J ' j n f l ¡"PSI ' T J DJ7•

This in the interpretation: The lion and the

wolf shall come together in one feeding place; the leopard and the kid shall dwell harmoniously in one place. T h e meaning of this is t h a t king and poor will be equal in the ranks of those who pray. A n d verily the learned men of the Children of Israel and their prophets have ordained the matter f o r them in their prayers, making entreaty therein unto God A l m i g h t y by Mohammed, and desiring to be in his time and see his days. Another indication of his prophetic office is t h a t which is written in the book of Ezekiel. God said with his own tongue 1

Gen. 2812.

2

[57]

Isa. II"«-

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in the Hebrew language: 1 n n i P H T Q (?)i3 "JOHN HDJ?

369 p

N'VV D'iJ 1 ? 13 * r m T l f U V ^ HMH (p. 16). This is tlie interpretation: Behold my servant, the one chosen by me, the son of my beloved. I have chosen him and sent him to the nations with trustworthy wisdom. As for his saying, " m y servant," Mohammed was addressed as one who was in the service [of God]; as for his saying " son of my beloved," God called Abraham " b e l o v e d " in the Torah, and Ishmael God called "beloved." Moreover, God taked with Abraham, saying in the Hebrew language: 2 "MPtf i|TrT /IN ^JD DN 3HN • This is the interpretation: Take thy son, thine only one whom I love, and offer him to me for an offering. So this verse points to the fact that the sacrificed is Ishmael, from the text of the Torah, because Abraham had no "only-one" except Ishmael. For it was after this occurrence that the angels announced to him [the birth of] Isaac, and Abraham loved only Ishmael. Another indication of his prophetic office was given when the Messiah, Jesus son of Mary, was sent. Now his mission was in the [time of the] second temple, for the first temple, the holy house which Solomon son of David had built, Nebuchadnezzar destroyed, and (p. 17) prophecy was cut off with the destruction of the first temple. It remained a ruin seventy years. After that, a king called Cyrus rebuilt it, and it remained prosperous 480 years after its erection; and in it appeared the Messiah, Jesus son of Mary—upon him be most excellent prayer and peace. He lived in a time of wise men and philosophers; he cured those who were blind, and the lepers ; he made the dead live, by the permission of God, and he made clay into the form of birds. Moreover, they gathered a tribunal, and the wise 1 Isa. 421. Like many of his predecessors, Sa'ld applies this verse to Mohammed. He tries to show that the "only son" whom Abraham was going to sacrifice was Ishmael; Isaac was not yet born. The original Hebrew text of Isa. 421 makes V^J/ follow 'n*|~|, and connects "Q

2

Gen. 22s.

Note the significant change from the Hebrew

rT o n- xT •

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men of the Children of Israel united together against him. Then one of their learned men who was called Simeon Ballakish1 stood up against him and said, " W e believe not in thee, and we agree not with thee in what thou hast claimed and in what thou hast brought; because Moses informed us in his law, on the authority of God Almighty, that the prophet sent in the last time should be of the offspring of Ishmael, but thou art of the Children of Israel. A n d this is the saying of the Exalted One in the Torah: 2 H^'OD ^ { O ^ D I t y N ' ^ Df5 N ^ V " This is the interpretation: There shall not arise among the Children of Israel one like Moses. So they decreed the death of Jesus, and killed him (according to their assertion, and the assertion of the Christians). They [the Christians] also denied him; and the denial of the Messiah by the Christians is more grievous than the denial by the Jews, because they agree that the hand through which nails were driven was the hand by which the heavens and the earth were created; and there is no sort of unbelief worse than this. They also picture him in their temples (p. 18) crucified, nailed, and the children of the Jews stoning him with stones. Know that as for the Christian religion, its followers do not at all regard the sunna of the Messiah nor his religious law, but they follow the sunna of the kings who were unbelievers among the Children of Israel, those who broke the covenants of God and pictured for themselves images and likenesses in the churches, on account of which came the destruction of the kingdom of the Children of Israel. For verily because of a single picture which was painted in the house of Solomon son of David, although he did not know it, God wrested from him the kingdom. Also because of a single cross, the army of Joshua, the successor of Moses, was routed three times. But the Messiah did not ordain for them the making of pictures nor of crucifixes. But they have quoted from the Messiah in their Gospels, those of Matthew, Mark, Luke, and John, that he allowed them dead things, and blood, and swine's flesh. But 1 Probably the Rabbi Simeon ben Lakish, the celebrated Palestinian teacher, who lived in the third century A. D. 2 Deut. 34'

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God forbid that the Messiah should have had a n y t h i n g to do with this! F o r he said, 1 " I came not to destroy the law of Moses, but I came to fulfill i t . " A n d the law of Moses forbids dead things and blood and swine's flesh. T h e y have quoted also f r o m the Messiah in their Gospels that he forbade circumcision, but circumcision is the sunna of the prophets and it was the sunna of Abraham before them. It is also enjoined upon the Children of Israel in the Torah, and this is a proof of their having changed the Gospels which Jesus brought. Know (may God A l m i g h t y direct thee) t h a t I have repeatedly studied the f o u r Gospels, b u t I find in them no mention at all of Mohammed, as he is mentioned in the Torah and in the books of the prophets. This, too, is a (p. 19) proof of their having changed the Gospels which Jesus brought. Know also that Moses remained in the desert f o r t y years; and in the thirty-ninth year of their exodus f r o m E g y p t God spoke to Moses, commanding him to gather from the elders of the Children of Israel seventy men, and go up with them to the Mount. So Moses did this, t a k i n g the chiefs of the Children of Israel and the heads of their tribes; and he went up with them to another mount. Then God revealed himself to Moses in an appearance mightier than the first. On t h a t day there were earthquakes, lightnings and thunderings, eclipses and great f e a r ; and all the nations in all the rest of the universe trembled a t this. Then God spoke to Moses, saying, Speak to the Children of Israel: 2 PDDOI ^Dfl ItT'N t ^ K H T D K . This is the interpretation: Cursed is he who makes a cross or image; cursed is he who worships t h e m ; cursed is (p. 20) he who allows this among the people. Then God talked with Moses about this m a t t e r ; and all the Children of Israel said Amen to it. So Moses remained in the Mount f o r t y days, and the tablets which he had thrown on the ground came down [again from heaven], and on them were written the Ten W o r d s . A n d when Moses went down with the tablets in his hand, no one was able to look at him, so God commanded him to put on a veil and to put the 1 1

Matt. 5». Deut. 2715.

Our Massoretic text reads ^ Q f ) , without the dagesh.

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tablets in the ark of the covenant. 1 And he put with them a copy of the Torah in his own handwriting, for God commanded him to go up the Mount to his death. Another indication of his prophetic office is this. When Moses went up to his death, he asked God to show him the peoples up to the day of the Resurrection; and when he saw Mohammed and his people this verse was set down in the Torah: 2 rUTTO p t f f l I H O JTfiln CPfi N3 WDO ^ I N JJ'lp • This is the interpretation: God came from Sinai, and shone forth from Seir; he revealed himself from the mountains of Paran, and appeared from among his holy myriads; at his right hand light, and at his left hand fire; to him the peoples assembled, and unto him the nations came together. The wise men of the Children of Israel, the commentators of the Torah, (p. 21) comment on this, and explain that the fire is the victorious sword of Mohammed, and that the light is his law, which guides aright. There is the saying of the Exalted One in his great book: 3 And remember when Moses said to his people, " O my people, remember the favor of God to you, since he hath placed among you prophets and hath made you rulers and hath given you what he hath given no other nation in the world. O people, go in to the consecrated land which God hath appointed for you, and turn not your backs, lest going astray ye perish." But the Children of Israel went into Syria, and their kings were the prophets Joshua, David and Solomon. In the rule of the son of Solomon, the kingdom of the Children of Israel was divided. They were unbelievers; they killed the prophets and broke the covenants of God. And one of their kings who was named Jeroboam was the cause of their unbelief. Moreover he was a tyrant and a philosopher. Now Alhidr was present one day at his court, and heard him say that Moses said in his law: " I f ye break the covenant of God, then the heavens will hold back 1

Literally, " ark of the shekinah " (HJOt!»-

!

Deut. 332.

T

The citation omits

after *VJ;{J>Q .

(Ms., p. 6, line 11). 3 Sura 5 2a-24 .

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the rain and it will not rain, and the earth will withhold the vegetation and it will not grow." Then Alhidr stood up and said, 1 n a n DN »3 "I1301 b v DK ' J I N T»- (p. 22) This is the interpretation: By the power of God, dew and rain shall not come down except by the permission of God Almighty. Then the king desired to kill Alhidr but God hid him from him. Both dew and rain were withheld for three years, and the people perished on that account. After this, Alhidr came into the king's court and asked him to summon the priests and learned men. So there gathered to him four hundred men, and he asked the king for two calves of the herd. Then Alhidr said to the priests, " Choose for yourselves a calf and slaughter it. Put firewood on it, and call upon your gods, and I will do the same with another calf. Let me call upon my Lord, and do you call upon your god and whichever god's fire comes down and devours the calf, he is the god whom we will serve." So the priests slaughtered their calf, and put firewood on it; they asked help of their gods, but they did not give heed to them. Then Alhidr began to scoff at them and to say: '' Arouse your gods from sleep; let them not sleep nor be distracted from you in their journey. Call upon them with a mighty voice; peradventure they will hear you." And Alhidr took his calf, slaughtered it and put it in a ditch. With it he put water instead of firewood, and he stretched out his hand, saying : s This is the

trn^xn Kin nriK jrw ovn

tfiK

interpretation: Help me, (p. 23) O God, to-day. Let it be known that thou, thou art the God, and beside thee there is no God at all. And he had hardly completed the speech when fire came down and devoured the calf and licked up the water. Then the Children of Israel fell prostrate, saying, " Allah is our God; there is no god but he." Thereupon Alhidr slaughtered the priests with his own hand in the pit, and the rain came down. Yet the king did not turn from his unbelief, but desired to kill Alhidr; but God hid him from him. 1

1 Ki. 171.

8

I Ki. 183'.

!

The O. T. Hebrew has n\*T •

The original Hebrew readts: l^-pl » J J ^ ¡ f l f p » j j p

D'rfMin mrr run« v nrn oyrt • T

T

~

~

T

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Another indication of his prophetic office is that when the temple was laid waste, Nebuchadnezzar returned to his kingdom and saw in his sleep an image; 1 its two feet on the earth and its head in the heavens. Its head was of gold, its breast and forearms of silver, its belly of copper, its thighs of iron, and its two feet of baked clay. A n d he saw the heavens opened, and lo, an angel in whose hand was a sword. He cut off the golden head, and the image fell and was broken to pieces; and its two feet rose up above the rest of the body. Now when Nebuchadnezzar awoke from his sleep he summoned Daniel, who was his vizier, and told him the dream. Then Daniel said: The golden head, it is thou, O k i n g ; and the silver, they are thy children [who shall rule after thee; the copper, they are kings] who shall rule after thy children and be called Kosroes and Emperors and those like them of the kingdom of the Greeks. And the baked clay, they are kings who shall appear in the last time and be the most glorious of the nations, (p. 24) Their words shall be exalted among the rest of the peoples, even as the baked clay was lifted up above the rest of the image. The angel who came down from the heavens and cut off the golden head is the prophet sent to all the nations; he it is who shall purify the earth from the worship of idols. The confirmation of this is that the king will perish. And Daniel had hardly completed his words when the earth was rent and swallowed up Nebuchadnezzar. Another indication of his prophetic office and of the t r u t h of his law is that which comes in the book of Abraham. The Exalted One said: 2 O Abraham, take four birds, four of the herd, and four wild beasts. Then he commanded him to divide every one of them into two halves; but he commanded him not to divide the birds. He also commanded him to call them. So Abraham did this, and they came to him eagerly, alive, and as they [originally] had been. Then God said to Abraham, " T h u s I bring the dead to life and raise whoever is in the grave." The wise men of the Children of Israel say in explanation of this passage, that the kinds of beasts are the peoples who preceded the appearance of Mohammed; they who have 1

Cf. Daniel 231 "

2

[63]

Gen. 159-'".

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perished, and whose kingdom has been divided. [They say also] that as for the birds previously mentioned, it is an allusion to Ishmael and his offspring, who will neither perish nor separate till the Resurrection day. (p. 25) Another indication of his prophetic office and of the t r u t h of his law is t h a t which is written in the book of Ezekiel. 1 W h e n he went out on his journey, he found a great cemetery, and in it were bones decayed and crumbled. So he stood still, grieved in his heart and wondering how these bones should return to their former condition. Thereupon God A l m i g h t y spoke to him, saying, " O son of Adam, say, ' O bones, O decayed, O crumbled, hear the word of God, for he says to you, Come together one part unto a n o t h e r . ' " A n d when he had finished his speech, behold, the cemetery was shaken; the bones came t o g e t h e r ; the sinews were stretched; the veins and the fluid-bearing tissues were commingled, and the skin covered them. Then God said to him, " Say, ' O spirit, go into them.' " As he said this, they immediately rose up, standing and shaking off the dust from their faces and heads. A n d they bore witness t h a t there is no God but Allah, he is alone, and has no p a r t n e r ; and t h a t death is true but life is vanity. Then they said to their prophet, " A r e we in the world or in the Resurrection which has come ?" H e replied, " N a y , ye are in the world." A n d there were some who sought death and returned to d e a t h ; b u t others entered the city. This occurrence was in the time of (p. 26) Jeroboam, the king who was an unbeliever. And he saw this mighty sign, yet he did not t u r n f r o m his unbelief. Moreover he was a philosopher. 2 Another indication of his prophetic office is t h a t his name in the Torah is "tXD "1N0>S and in the books of the prophets, liTtJ'N*

N o w the wise men of the Children of Israel who

T

comment on the Torah explain this. Some say, V e r y , V e r y ; others say, Ahmed, A h m e d ; still others say, Great, Great. And as for him who says Much, Much, it is an homonymous 1

2 Ez. 37 1 -' 0 . Jeroboam, " a philosopher "! 2IJ Gen. 17' . Part of a prophecy relating to Ishmael. 4 1 Ki. 13'. 3

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expression; t h a t is, it signifies G r e a t , G r e a t . B u t t h e r e has not appeared of the offspring of Ishmael one m i g h t i e r t h a n M o h a m m e d . H i s name in t h e books of t h e p r o p h e t s is IfPB'ff* • T h i s name is one of t h e names of God A l m i g h t y a n d it is not applied to a n y o n e else b u t M o h a m m e d . K n o w t h a t t h e l e n g t h of t h e k i n g d o m of t h e Children of Israel was 852 years. Of t h a t time, f o r 700 years t h e y followed t h e code of Moses, and every k i n g who a t t a c k e d t h e m perished, as did Sennacherib and other kings. T h e n a f t e r 700 years t h e i r k i n g d o m was divided, and J e r o b o a m was raised up as k i n g in t h e city Damascus. H e made images a n d likenesses; he stopped t h e p i l g r i m a g e to t h e temple, and g a v e orders to kill whoever should m a k e a p i l g r i m a g e to it. (p. 27) T h e n w a r b r o k e out between him a n d the son of Solomon, son of D a v i d . Nine tribes a n d a half tribe of t h e Children of Israel followed w i t h this king, and he was given t h e v i c t o r y over t h e son of Solomon. I n t h e first battle f o u g h t b y t h e t w o armies more t h a n 800,000 of their n u m b e r were killed. B u t w a r did n o t cease a m o n g t h e m ; civil wars and t h e sword continued f o r 152 years. T h i s k i n g also killed t h e p r o p h e t s and b u r n e d t h e law of Moses. 1 A f t e r t h a t , God sent N e b u c h a d n e z z a r . H e b u r n e d t h e t e m p l e a n d killed (aside f r o m t h e blood of Zechariah) 84,000 nobles, a n d scattered t h e people t h r o u g h t h e earth. T h e temple remained in ruins f o r seventy years. D u r i n g t h a t t i m e appeared t h e S a m a r i t a n s ; t h e y created a law of t h e i r own a n d t r a c e d t h e i r lineage back t o Moses. I n this time also a p p e a r e d t h e Karra'Una 2 who believe t h a t Ezra 3 is the son of God. T h e y are t h e people who dwell in t h e land of t h e H i j a z . T h e n , a f t e r seventy years, appeared a k i n g who was called C y r u s . H e b u i l t t h e temple a n d t h e J e w s g a t h e r e d u n t o it. I t remained prosperous f o r 480 years, a n d in t h a t time appeared t h e Messiah, J e s u s son of M a r y . N o w t h e cause of t h e destruction of t h e first house, which Solomon son of D a v i d built, was their b r e a k i n g the (p. 28) covenants of God, t h e i r m a k i n g images a n d likenesses, a n d their killing t h e prophets. T h e cause of t h e destruction of t h e second house, which C y r u s built, was t h e disagreem e n t of their learned men a b o u t t h e essence of t h e Creator, a b o u t his a t t r i b u t e s and a b o u t his w o r d , a n d t h e i r denial of t h e Messiah, J e s u s son of M a r y . 1

Jer. 36 ?

2

The Karaites.

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T h e r e is disagreement in r e g a r d to t h e w o r d of t h e Creator. Some say, " w i t h o u t w o r d or voice," and others say, " w i t h word a n d v o i c e . " B u t t h e cause of this is following t h e philosophers a n d belief in t h e i r W a y ; f o r t h e y believe in t h e preexistence of t h e world, a n d this is t h e g r e a t mistake which has b r o u g h t t h e m down to t h e lowest of t h e low. F o r t h e y are i g n o r a n t a b o u t t h e E x i s t i n g a n d t h e Creation a n d t h e C r e a t o r ; t h e y are i g n o r a n t of t h e t r u t h of p r o p h e c y a n d of t h e h i g h r a n k s of t h e p r o p h e t s ; t h e y d e n y t h e Creator a n d n u l l i f y his p o w e r ; and t h e i r intelligence stops short a t t h e material universe. Moreover P l a t o a n d Aristotle, t h e i r g r e a t men, are too w e a k to u n d e r s t a n d t h e t r u t h of t h e b o d y , so how is t h e r e a n y w a y f o r t h e m to reach t h e k n o w l e d g e of t h e word of t h e Creator ? B u t t h e p r o p h e t s h a v e pierced t h e veil; t h e y have communicated w i t h t h e unseen world and h a v e b r o u g h t t i d i n g s on t h e a u t h o r ity of God A l m i g h t y , t h a t he created t h e world f r o m n o t h i n g w i t h a power w i t h which impotence was not mixed, and w i t h a m i g h t t o which weakness was n o t joined. A n d this is t h e beginn i n g of the T o r a h , t h e saying of the E x a l t e d One, tf-Q /V5J>N"D -1 (p. 29) which means, God created t h e world f r o m n o t h i n g . K n o w t h a t philosophy is an ancient W a y , a n d its people h a v e separated into sects. A m o n g t h e m are t h e D a h a r i y a , who do not believe in a C r e a t o r ; others are the I l a l u l i y a , still others are t h e U n i t a r i a n s ; some believe in the pre-existence of t h e w o r l d and t h e [consequent] limitation of t h e power of t h e C r e a t o r ; a n d others are t h e Sabians, who worship t h e stars. All t h e philosophers believe in t h e pre-existence of t h e world, not e m p t y and not f u l l ; a n d t h e y p u t t h e God of t h e world inside t h e firm a m e n t . T h e y are enemies of God and of t h e apostles. They are t h e ones who laid t h e f o u n d a t i o n f o r t h e worship of idols; t h e y fashioned pictures and likenesses; t h e y made temples 2 a n d p y r a m i d s ; and their g r e a t men claimed divinity, as N i m r o d son of Canaan, a n d P h a r a o h . So w h e n this appeared and was disclosed, t h e Creator was jealous f o r his essence, a n d sent t h e apostles w i t h signs a n d p r o o f s a n d w o n d e r f u l miracles to show 1

Gen. I1. The Arabic word, X J O , is the transcription of a Coptic word, and is applied to Egyptian temples. 2

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the nature of his being. And when God sent Moses he said to him, " P h a r a o h will not believe in thee, for I have chosen to multiply my signs and wonders in the land of E g y p t . " This is in the Hebrew language: 1 D H ¥ 0 T>3iD iTQ") In answer to the (p. 30) belief of the philosophers, namely, in the pre-existence of the world: Know that by this world I mean the firmament and what it includes. It is as one corporeal form; its exterior is simple and its soul and interior are compounded in their divisions, and composed of substance and form. In it are those who have knowledge, as animate things, and those who have no knowledge, as inanimate objects. And it is an absurdity that this should come into existence of itself, because of the complexity of its essence; and it necessarily follows from this that some other has created it. Now its coming into existence is possible only in one of four ways: The first possibility is that its existence was derived from substance which was eternal and form which was eternal. And this is ail absurdity in reason and divine law and nature, that any being should actually exist as substance without form or as form without substance; and if they say that ' primitive matter' had existence, then its existence was ideal, not real; because ideal existence is not the cause of the really existing thing; rather, the really existing thing is the cause of the ideal existence. The second possibility is, that its existence, I mean that of the firmament and what it includes, is from substance which was eternal and form which had not previously existed. This idea some of the theologians adopt, for they say that the Agent is living and powerful and willing. They also affirm to him the rest of the attributes, and make him do with substance what he wishes, and make in it a form which did not exist, (p. 31) But this idea is worthless for two reasons. One of them is this: It is necessary that the Agent should have materials, just as the builder builds a house from parts of the house previously prepared, such as plaster and stone. The other consideration is, that substance would be associated with the Agent in eternity, and if he had wished to get along without it he would not 1

Ex. ll 9b .

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have been able. B u t God forbid t h a t he should have a partner in his k i n g d o m ; he is too high and too great for t h i s ! 1 The third possibility is, that it came into being f r o m substance which had not existed and form which was eternal; b u t it is absurd t h a t any actual thing should subsist in nothing. So it necessarily follows and results, because of t h a t which the speculative, argumentative analogy necessitates, t h a t this existence of the world, by which I mean the firmament and what it includes, is f r o m substance which had not existed and form which had not existed. This is the ' nothing,' the idea of which all the prophets and apostles b r o u g h t . K n o w (and may God direct thee to his obedience) t h a t the prophets are diversified, in spite of the importance of their condition and their high rank. Some God addressed in their sleep; to others God spoke in revelation or f r o m behind a screen; and another is he who is always in the presence of the Holy One. Know that (p. 32) Solomon, son of David, made a parable. He told of a sleeping man, who saw in his sleep a person who had died some time previously. T h a t dead person spoke to t h e sleeper in his sleep and informed him of hidden things, by lip and tongue and word and voice, although lip and tongue and word and voice were not there. So when the sleeper awoke f r o m his sleep, he told all t h a t the dead person said to him, b y lip and tongue and word and voice. Then the prophet said t h a t the t r u s t w o r t h y vision is one of forty-six parts of prophecy. And among men there is he who sees dreams and believes t h a t he is a w a k e ; but prophecy is greater than the waking [vision], beyond all comparison. K n o w (and may God Almighty direct thee to his service) t h a t I was one of the learned men of the Children of Israel, but God bestowed Islam upon me. The occasion was this: I became ill and a physician was a t t e n d i n g me. The shroud of death was prepared for me, when I saw in m y sleep one speaking who said, " R e a d the sura Al-harnd/ then you will escape d e a t h . " So when I awoke f r o m my sleep I immediately sought one of the 1

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trustworthy Moslems. He was my neighbor, and I grasped his hand, saying, " I bear witness that there is no God but Allah, he alone, and he has no partner; and I bear witness (p. 33) that Mohammed is his servant and apostle, whom he has sent with guidance and the true religion, to make it triumph over every religion." And I began repeating and saying, " O strengthener of the heart, strengthen me in the belief!" Then when I entered the mosque and saw the Moslems in rows like ranks of angels, a voice within me said, " This is the nation concerning whose appearance the prophets preached good tidings"; and when the preacher advanced clothed in black hair-cloth, great reverential fear came over me. And when he struck the pulpit with his sword, 1 his blow shook all my limbs. Now the preacher at that time was Ibn Al-MuwafEak, on the border of Alexandria. When he said, at the end of his sermon,2 " Verily God commandeth justice, well-doing and giving unto your kindred; and he forbiddeth wickedness, iniquity and oppression. He hath warned you; it may be that ye will remember," and when the prayers began, I was greatly moved, because I saw the rows of the Moslems like rows of angels, and God revealing himself as they bowed in prayer and as they prostrated themselves. Then a voice within me said, " I f the revelation of God came to the Children of Israel twice in the course of time, then it comes to this people in every prayer." Then I was convinced that I was created to be a Moslem only; and my conversion to Islam took place in the beginning of the month Sha'ban, in the (p. 34) year 697.3 When I heard the Koran in the month Ramadan, I saw in it so great eloquence and such skill of speech that a narrative which is given in the Torah in a score of pages 4 is given [in the Koran] in one or two verses; and this is great eloquence. No one is able to produce a single verse like it. Thus, for examIn the villages which Islam conquered by force, the preacher on Friday carried a wooden sword or staff during the khu^ba (Goldziher in Rev. des Et. J., vol. x x x , p. 4). 8 Sura 1692. The second of the two sermons, which is called the Khutbat an-Na'at, addressed to the community on Friday by the Khatib from the top of the minbar. always ends with this verse from the Koran (Goldziher, ibid., p. 4). 8 May. 1298 A.D. 4 Literally, in two kurrdsas. 1

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pie, the saying of the Exalted One: And remember when Moses said to his people, 1 " O my people, remember God's favor to you, in that he appointed prophets among you and made you kings and brought to you what he brought to no one else in the universe. O my people, enter the holy land which God hath bequeathed to you, and turn not your backs, lest ye go astray and perish." This story is written in the Torah in a score of pages. 2 Now when God commanded them to enter the holy land they demanded of Moses that he send them directors. So he did this for them, and they chose chiefs from every tribe. Everyone of them was named by his name; and among them all were Joshua and Caleb; they are the two men whom God has mentioned in his great book. 3 There is also given in the Torah a description of their entering the holy land, and what happened to them regarding the f r u i t of the land, and what they experienced with the Amalekites. And the Children of Israel sought to (p. 35) stone Moses, but clouds came between him and them. On this occasion was revealed the verse: 4 " A n d verily it shall be forbidden to them for forty years." So they disobeyed Moses and marched to Syria. But the Amalekites went against them and routed the Children of Israel, whereupon Moses interceded through Mohammed. Concerning the saying of the Exalted One: 6 " And we only sent the apostles as preachers and warners." Know that the Torah and the books of the prophets announced all that happened in the kingdom of the Children of Israel before its fall, and that they warned and cautioned against the coming of rebellions at the end of 700 lunar years of the Hijra of the prophet, because of what they have altered and changed and substituted in the word of God Almighty, and because of their denying the prophecy of the Chosen [i. e., Mohammed], and their denial of the Messiah, Jesus son of Mary, and their making pictures and likenesses in the churches. That is why God laid waste the kingdom of the Children of Israel. But God promised his servants, the prophets, the removal of the pictures and likenesses from the synagogues and temples. And he promised the king by whose hand this removal should be 1 3

Sura 513> s6

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b r o u g h t a b o u t a peaceful k i n g d o m , l o n g life, continuance of power a n d t h e submission of t h e k i n g s of the e a r t h t o h i m . T h e evidence of this a n d its proof is t h a t at the end of t h e recorded periods which t h e books of revelation indicated, namely, at t h e end of t h e 700 l u n a r years f r o m t h e (p. 36) H i j r a of the p r o p h e t , God laid waste t h e s y n a g o g u e s of t h e E a s t b y the h a n d of t h e k i n g Ghazan. 1 So Ghazan overcame t h e troops of t h e Moslems. B u t w h e n t h e Moslems r e t u r n e d f r o m t h e i r r o u t , God inspired t h e m to close the c h u r c h e s ; a n d t h e y closed t h e m according to the noble a n d pure Moslem law. T h e n t h e Moslems went f o r t h to meet t h e i r enemies a t S h a k h a b , 2 a n d God g a v e t h e m t h e victory. A n d w i t h t h e Children of Israel this was invariably t h e case. I t was t h u s t h r o u g h all t h e course of t h e i r k i n g d o m . W h e n t h e y made pictures and likenesses t h e y were r o u t e d b y t h e i r enemies; b u t w h e n t h e y effaced t h e m , t h e y conquered t h e i r enemies a n d their k i n g d o m was quiet. N o w when t h e Moslems r e t u r n e d , h a v i n g been r e n d e r e d victorious over their enemies, t h e temples were opened a n d t h e oaths were nullified. W h e n I saw this, zeal f o r God A l m i g h t y came over me and f e a r f o r t h e Moslems a n d f o r t h e i r k i n g d o m at t h e completion of 700 solar years. 3 So I set out a n d w e n t f o r t h w i t h a petition f o r the f o r m i n g of a council to consider t h e belief in God A l m i g h t y , in which t h e r e should be ten of t h e learned men of the J e w s a n d ten Christian priests, in t h e presence of t h e learned men of t h e Moslems and in t h e presence of t h e k i n g ; and in t h e i r h a n d s should be the T o r a h , t h e Gospels, t h e P s a l m s and the books of t h e p r o p h e t s ; a n d t h a t I should make clear w h a t t h e y h a d c h a n g e d a n d altered a n d s u b s t i t u t e d 1

Gh&z&n Khan, a Mongol prince, converted to Islam in 1295 A.D., and forthwith oppressing the churches and synagogues. As he did this in 1395 (695 of the Hijra), Sa'id's statement is not strictly correct. a The historical narratives indicate the place of the decisive battle sometimes as Ghabaghib, sometimes as Shakhab (Goldziher, ibid., p. 10). The date of this battle is Apr., 1303. The context shows that Sa'id believed that the Moslems were victorious because they had closed the houses of prayer of the other beliefs after their first defeat. See also the introduction, above. 3 This can only be 623 + 700=1322 A.D. The author fears that the Mohammedans will not be able to preserve their supremacy up to that year, if they do not close the temples of the other beliefs.

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in t h e w o r d of God A l m i g h t y ; also t h a t I should explain a n d p r o v e t h e p r o p h e c y of the Chosen (and he is (p. 37) M o h a m m e d ibn A b d a l l a h ibn A b d a l - M u t t a l i b ) f r o m t h e T o r a h , t h e Gospels, t h e Psalms, a n d t h e books of the p r o p h e t s ; a n d t h a t I should establish f r o m their books the reasons, the proofs a n d t h e a r g u ments f o r t h e abolition of pictures a n d likenesses f r o m t h e synagogues. N o w w h e n this was proposed, assuring to A l Malik A n - N a s i r all t h a t God h a d promised b y t h e t o n g u e of his p r o p h e t s a n d apostles, t h e n t h e M u f t i s gave t h e i r decision unanimously [saying], " T h i s m a n approaches God A l m i g h t y in a most excellent p r o x i m i t y , a n d his help in this m a t t e r is needed f o r him who has c h a r g e of i t . " Moreover t h e I m a m s of t h e religion consented to assemble this council, a n d the delegates of the k i n g six times g a v e w r i t t e n permission to assemble it in E g y p t a n d S y r i a — b u t it was not assembled. T h e r e is no recourse nor s t r e n g t h except in God t h e exalted a n d m i g h t y . V e r i l y we b e l o n g to G o d and u n t o h i m we shall r e t u r n . 1 K n o w t h a t all t h a t I have p u t into this c o m p e n d i u m is of t h a t which is w r i t t e n in the T o r a h a n d t h e books of t h e p r o p h e t s ; b u t I have collected it, p u t it in order, and t r a n s l a t e d it f r o m t h e H e b r e w a n d A r a m a i c l a n g u a g e s into t h e clear A r a b i c l a n g u a g e in which spoke t h e lord of t h e first a n d t h e last. I have made it a delight f o r those who will look into it, a n d I have o f t e n named it 'Al-Muhtt," 1 f o r it encompasses all the f o u n dations of t h e exact sciences, t h e covenants of the f a i t h , t h e counsels of t h e [ t r u e ] religion, the standing-places of t h e mult i t u d e a n d the p a t h s of t h e f e w . M a y God bless our lord M o h a m m e d , his f a m i l y a n d his f r i e n d s and give t h e m peace ! T h i s book was composed in t h e Mosque of t h e B a n i O m a y y a a t D a m a s c u s t h e capital city, in t h e 12th of t h e first R a b i ' , in the year 720. 2 A n d praise to God, Lord of the w o r l d s ; a n d m a y God bless our lord M o h a m m e d a n d his f a m i l y a n d f r i e n d s , a n d give t h e m peace. God is sufficient f o r us and he is an excellent reliance. T h e r e is no recourse nor power except in God Almighty. The End. 1

Sura 31M.

1

April, 1320, twenty-two years-after his conversion.

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