[307]Or, as some rather think, El-Ubulleh, near El-Basrah, or else Bájarwán in Armenia.—S. (B.)
[307]Or, as some rather think, El-Ubulleh, near El-Basrah, or else Bájarwán in Armenia.—S. (B.)
[308]They were ten brothers, five of whom were past their labour by reason of their age.—S. (B.)
[308]They were ten brothers, five of whom were past their labour by reason of their age.—S. (B.)
[309]That is, because of the great confidence the Israelites placed in it, having won several battles by its miraculous assistance. I imagine, however, that the Arabic word ‘sekeeneh,’ which signifies ‘tranquillity’ or ‘security of mind,’ and is so understood by the commentators, may not improbably mean the ‘divine presence’ or ‘glory,’ which used to appear on the Ark, and which the Jews express by the same word ‘Shekinah.’—S.
[309]That is, because of the great confidence the Israelites placed in it, having won several battles by its miraculous assistance. I imagine, however, that the Arabic word ‘sekeeneh,’ which signifies ‘tranquillity’ or ‘security of mind,’ and is so understood by the commentators, may not improbably mean the ‘divine presence’ or ‘glory,’ which used to appear on the Ark, and which the Jews express by the same word ‘Shekinah.’—S.
[310]Sale observes that Yaḥyá most rationally understands hereby the divine revelations which David received from God, and not the art of making coats of mail.—The cause of his applying himself to this art is thus related in the Mir-át-ez-Zemán:—He used to go forth in disguise; and when he found any people who knew him not, he approached them and asked them respecting the conduct of David, and they praised him and prayed for him; but one day, as he was asking questions respecting himself as usual, God sent to him an angel in the form of a human being, who said, ‘An excellent man were David if he did not take from the public treasury:’—whereupon the heart of David was contracted, and he begged of God to render him independent: so He made iron soft to him, and it became in his hands as thread; and he used to sell a coat of mail for four thousand [pieces of money—whether gold or silver is not said] and with part of this he obtained food for himself, and part he gave in alms, and with part he fed his family.—Hence an excellent coat of mail is often called by the Arabs ‘Dáwoodee,’i.e., ‘Davidean.’ See my translation of ‘The Thousand and One Nights,’ chap. viii. note 5.
[310]Sale observes that Yaḥyá most rationally understands hereby the divine revelations which David received from God, and not the art of making coats of mail.—The cause of his applying himself to this art is thus related in the Mir-át-ez-Zemán:—He used to go forth in disguise; and when he found any people who knew him not, he approached them and asked them respecting the conduct of David, and they praised him and prayed for him; but one day, as he was asking questions respecting himself as usual, God sent to him an angel in the form of a human being, who said, ‘An excellent man were David if he did not take from the public treasury:’—whereupon the heart of David was contracted, and he begged of God to render him independent: so He made iron soft to him, and it became in his hands as thread; and he used to sell a coat of mail for four thousand [pieces of money—whether gold or silver is not said] and with part of this he obtained food for himself, and part he gave in alms, and with part he fed his family.—Hence an excellent coat of mail is often called by the Arabs ‘Dáwoodee,’i.e., ‘Davidean.’ See my translation of ‘The Thousand and One Nights,’ chap. viii. note 5.
[311]For David, they say, divided his time regularly, setting apart one day for the service of God, another day for rendering justice to his people, another day for preaching to them, and another day for his own affairs.—S. (B.)
[311]For David, they say, divided his time regularly, setting apart one day for the service of God, another day for rendering justice to his people, another day for preaching to them, and another day for his own affairs.—S. (B.)
[312]They say that he had a carpet of green silk, on which his throne was placed, being of a prodigious length and breadth, and sufficient for all his forces to stand on, the men placing themselves on his right hand, and the spirits [or jinn] on his left; and that when all were in order the wind at his command took up the carpet and transported it with all that were upon it wherever he pleased; the army of birds at the same time flying over their heads and forming a kind of canopy to shade them from the sun.—S.
[312]They say that he had a carpet of green silk, on which his throne was placed, being of a prodigious length and breadth, and sufficient for all his forces to stand on, the men placing themselves on his right hand, and the spirits [or jinn] on his left; and that when all were in order the wind at his command took up the carpet and transported it with all that were upon it wherever he pleased; the army of birds at the same time flying over their heads and forming a kind of canopy to shade them from the sun.—S.
[313]Whither the wind brought back Solomon’s throne in the evening, after having carried it to a distant country in the morning.—S.
[313]Whither the wind brought back Solomon’s throne in the evening, after having carried it to a distant country in the morning.—S.
[314]After the space of forty days, which was the time the image had been worshipped in his house, the devil [or jinnee] flew away, and threw the signet into the sea: the signet was immediately swallowed by a fish, which being taken and given to Solomon, he found the ring in its belly, and, having by this means recovered the kingdom, took Ṣakhr, and, tying a great stone to his neck, threw him into the Lake of Tiberias.—S. (B., A.F.)
[314]After the space of forty days, which was the time the image had been worshipped in his house, the devil [or jinnee] flew away, and threw the signet into the sea: the signet was immediately swallowed by a fish, which being taken and given to Solomon, he found the ring in its belly, and, having by this means recovered the kingdom, took Ṣakhr, and, tying a great stone to his neck, threw him into the Lake of Tiberias.—S. (B., A.F.)
[315]See note 30 to the Introduction of my translation of the ‘Thousand and One Nights.’
[315]See note 30 to the Introduction of my translation of the ‘Thousand and One Nights.’
[316]The Arab historians tell us that Solomon, having finished the Temple of Jerusalem, went in pilgrimage to Mekkeh, where having stayed as long as he pleased, he proceeded towards El-Yemen; and leaving Mekkeh in the morning he arrived by noon at Ṣan´a, and being extremely delighted with the country rested there; but wanting water to make the ablution, he looked among the birds for the lapwing which found it for him.—S. (B.)
[316]The Arab historians tell us that Solomon, having finished the Temple of Jerusalem, went in pilgrimage to Mekkeh, where having stayed as long as he pleased, he proceeded towards El-Yemen; and leaving Mekkeh in the morning he arrived by noon at Ṣan´a, and being extremely delighted with the country rested there; but wanting water to make the ablution, he looked among the birds for the lapwing which found it for him.—S. (B.)
[317]Some add that Bilḳees, to try whether Solomon was a prophet or not, drest the boys like girls and the girls like boys, and sent him in a casket a pearl not drilled and an onyx drilled with a crooked hole; and that Solomon distinguished the boys from the girls by the different manner of their taking water, and ordered one worm to bore the pearl, and another to pass a thread through the onyx.—S. (B.)
[317]Some add that Bilḳees, to try whether Solomon was a prophet or not, drest the boys like girls and the girls like boys, and sent him in a casket a pearl not drilled and an onyx drilled with a crooked hole; and that Solomon distinguished the boys from the girls by the different manner of their taking water, and ordered one worm to bore the pearl, and another to pass a thread through the onyx.—S. (B.)
[318]Others, however, suppose it was El-Khiḍr, or else Gabriel, or some other angel; and some imagine it to have been Solomon himself.—S. (B.)
[318]Others, however, suppose it was El-Khiḍr, or else Gabriel, or some other angel; and some imagine it to have been Solomon himself.—S. (B.)
[319]This fountain they say was in El-Yemen.—S. (B.)
[319]This fountain they say was in El-Yemen.—S. (B.)
[320]Some say these spirits made him two lions, which were placed at the foot of his throne; and two eagles, which were set above it; and that when he mounted it, the lions stretched out their paws; and when he sat down, the eagles shaded him with their wings.—S. (B.)
[320]Some say these spirits made him two lions, which were placed at the foot of his throne; and two eagles, which were set above it; and that when he mounted it, the lions stretched out their paws; and when he sat down, the eagles shaded him with their wings.—S. (B.)
[321]The commentators to explain this passage tell us that David, having laid the foundations of the Temple of Jerusalem, which was to be in lieu of the tabernacle of Moses, when he died, left it to be finished by his son Solomon, who employed the genii in the work; that Solomon, before the edifice was quite completed, perceiving his end drew nigh, begged of God that his death might be concealed from the genii till they had entirely finished it; that God therefore so ordered it that Solomon died as he stood at his prayers, leaning on his staff, which supported the body in that posture a full year; and the genii, supposing him to be alive, continued their work during that term, at the expiration whereof, the temple being perfectly completed, a worm, which had gotten into the staff, ate it through, and the corpse fell to the ground and discovered the king’s death.—S. (B., Jelál.)
[321]The commentators to explain this passage tell us that David, having laid the foundations of the Temple of Jerusalem, which was to be in lieu of the tabernacle of Moses, when he died, left it to be finished by his son Solomon, who employed the genii in the work; that Solomon, before the edifice was quite completed, perceiving his end drew nigh, begged of God that his death might be concealed from the genii till they had entirely finished it; that God therefore so ordered it that Solomon died as he stood at his prayers, leaning on his staff, which supported the body in that posture a full year; and the genii, supposing him to be alive, continued their work during that term, at the expiration whereof, the temple being perfectly completed, a worm, which had gotten into the staff, ate it through, and the corpse fell to the ground and discovered the king’s death.—S. (B., Jelál.)
[322]It is said that the fish, after it had swallowed Jonah, swam after the ship with its head above water, that the prophet might breathe; who continued to praise God till the fish came to land and vomited him out.—S.
[322]It is said that the fish, after it had swallowed Jonah, swam after the ship with its head above water, that the prophet might breathe; who continued to praise God till the fish came to land and vomited him out.—S.
[323]Sale states that some imagine Jonah’s plant to have been a fig; and others, the móz (or banana), which bears very large leaves and excellent fruit.
[323]Sale states that some imagine Jonah’s plant to have been a fig; and others, the móz (or banana), which bears very large leaves and excellent fruit.
[324]The commentators add that this plant withered the next morning, and that Jonah being much concerned at it God made a remonstrance to him in behalf of the Ninevites, agreeably to what is recorded in Scripture.—S.
[324]The commentators add that this plant withered the next morning, and that Jonah being much concerned at it God made a remonstrance to him in behalf of the Ninevites, agreeably to what is recorded in Scripture.—S.
[325]When he first began to exhort them to repentance, instead of hearkening to him, they used him very ill, so that he was obliged to leave the city, threatening them at his departure that they should be destroyed within three days, or, as others say, within forty. But when the time drew near, and they saw the heavens overcast with a black cloud which shot forth fire and filled the air with smoke and hung directly over the city, they were in a terrible consternation, and getting into the fields, with their families and cattle, they put on sackcloth and humbled themselves before God, calling aloud for pardon and sincerely repenting of their past wickedness. Whereupon God was pleased to forgive them, and the storm blew over.—S. (B., Jelál, A.F.)
[325]When he first began to exhort them to repentance, instead of hearkening to him, they used him very ill, so that he was obliged to leave the city, threatening them at his departure that they should be destroyed within three days, or, as others say, within forty. But when the time drew near, and they saw the heavens overcast with a black cloud which shot forth fire and filled the air with smoke and hung directly over the city, they were in a terrible consternation, and getting into the fields, with their families and cattle, they put on sackcloth and humbled themselves before God, calling aloud for pardon and sincerely repenting of their past wickedness. Whereupon God was pleased to forgive them, and the storm blew over.—S. (B., Jelál, A.F.)
[326]´Imrán, as observed by Sale, is the name of two several persons according to the Muslims: one was the father of Moses and Aaron, and the other was the father of the Virgin Mary. The latter is here meant, and his wife’s name was Hannah.
[326]´Imrán, as observed by Sale, is the name of two several persons according to the Muslims: one was the father of Moses and Aaron, and the other was the father of the Virgin Mary. The latter is here meant, and his wife’s name was Hannah.
[327]Or the devil driven away with stones.—See note1, p. 7.
[327]Or the devil driven away with stones.—See note1, p. 7.
[328]And for this reason, they say, neither of them was guilty of any sin, like the rest of the children of Adam.—S. (Ḳatádeh.)
[328]And for this reason, they say, neither of them was guilty of any sin, like the rest of the children of Adam.—S. (Ḳatádeh.)
[329]That is, between thirty, or thirty-four, and fifty-one: and the passage may relate to Christ’s preaching here on earth. But as he had scarce attained this age when he was taken up into heaven, the commentators choose to understand it of his second coming.—S.
[329]That is, between thirty, or thirty-four, and fifty-one: and the passage may relate to Christ’s preaching here on earth. But as he had scarce attained this age when he was taken up into heaven, the commentators choose to understand it of his second coming.—S.
[330]The age of the Virgin Mary at the time of her conception was thirteen, or, as others say, ten; and she went six, seven, eight, or nine months with him, according to different traditions; though some say the child was conceived at its full growth of nine months, and that she was delivered of him within an hour after.—S. (B., Yahya.)
[330]The age of the Virgin Mary at the time of her conception was thirteen, or, as others say, ten; and she went six, seven, eight, or nine months with him, according to different traditions; though some say the child was conceived at its full growth of nine months, and that she was delivered of him within an hour after.—S. (B., Yahya.)
[331]Some say the Virgin Mary had really a brother named Aaron, who had the same father but a different mother: others suppose Aaron the brother of Moses is here meant, but say Mary is called his sister either because she was of the Levitical race, (as, by her having been related to Elizabeth, it should seem she was,) or by way of comparison: others say that it was a different person of that name who was contemporary with her and conspicuous for his good or bad qualities, and that they likened her to him either by way of commendation or of reproach.—S. (B., Z., &c.)
[331]Some say the Virgin Mary had really a brother named Aaron, who had the same father but a different mother: others suppose Aaron the brother of Moses is here meant, but say Mary is called his sister either because she was of the Levitical race, (as, by her having been related to Elizabeth, it should seem she was,) or by way of comparison: others say that it was a different person of that name who was contemporary with her and conspicuous for his good or bad qualities, and that they likened her to him either by way of commendation or of reproach.—S. (B., Z., &c.)
[332]These were the first words which were put into the mouth of Jesus, to obviate the imagination of his partaking of the divine nature or having a right to the worship of mankind on account of his miraculous speaking so soon after his birth.—S. (B.)
[332]These were the first words which were put into the mouth of Jesus, to obviate the imagination of his partaking of the divine nature or having a right to the worship of mankind on account of his miraculous speaking so soon after his birth.—S. (B.)
[333]It is related in the spurious Gospel of the Infancy of Christ that Jesus being seven years old and at play with several children of his age, they made several figures of birds and beasts of clay for their diversion; and each preferring his own workmanship, Jesus told them that he would make his walk and leap; which accordingly at his command they did. He made also several figures of sparrows and other birds, which flew about or stood on his hands as he ordered them, and also ate and drank when he offered them meat and drink. The children, telling this to their parents, were forbidden to play any more with Jesus, whom they held to be a sorcerer.—S.
[333]It is related in the spurious Gospel of the Infancy of Christ that Jesus being seven years old and at play with several children of his age, they made several figures of birds and beasts of clay for their diversion; and each preferring his own workmanship, Jesus told them that he would make his walk and leap; which accordingly at his command they did. He made also several figures of sparrows and other birds, which flew about or stood on his hands as he ordered them, and also ate and drank when he offered them meat and drink. The children, telling this to their parents, were forbidden to play any more with Jesus, whom they held to be a sorcerer.—S.
[334]The commentators observe that these words are added lest it should be thought Jesus did these miracles by his own power, or was God.—S. (B.)
[334]The commentators observe that these words are added lest it should be thought Jesus did these miracles by his own power, or was God.—S. (B.)
[335]In Arabic, ‘el-Ḥawáreeyoon;’ which word they derive from ‘ḥára,’ ‘to be white’ [or rather, ‘to whiten’ clothes], and suppose the apostles were so called either from thecandourandsincerityof their minds, or because they were princes and wore white garments, or else because they were by trade fullers.—(B., Jelál.) According to which last opinion, their vocation is thus related: That as Jesus passed by the sea-side, he saw some fullers at work, and, accosting them, said, ‘Ye cleanse these clothes, but cleanse not your hearts;’ upon which they believed on him. But the true etymology seems to be from the Ethiopic verb ‘hawyra,’ ‘to go;’ whence ‘hawârya’ signifies ‘one that is sent,’ a ‘messenger,’ or ‘apostle.’—S.
[335]In Arabic, ‘el-Ḥawáreeyoon;’ which word they derive from ‘ḥára,’ ‘to be white’ [or rather, ‘to whiten’ clothes], and suppose the apostles were so called either from thecandourandsincerityof their minds, or because they were princes and wore white garments, or else because they were by trade fullers.—(B., Jelál.) According to which last opinion, their vocation is thus related: That as Jesus passed by the sea-side, he saw some fullers at work, and, accosting them, said, ‘Ye cleanse these clothes, but cleanse not your hearts;’ upon which they believed on him. But the true etymology seems to be from the Ethiopic verb ‘hawyra,’ ‘to go;’ whence ‘hawârya’ signifies ‘one that is sent,’ a ‘messenger,’ or ‘apostle.’—S.
[336]The person crucified some will have to be a spy that was sent to entrap him; others that it was one Titian, who by the direction of Judas entered in at a window of the house where Jesus was; to kill him; and others that it was Judas himself, who agreed with the rulers of the Jews to betray him for thirty pieces of silver, and led those who were sent to take him.—They add, that Jesus, after his crucifixion ineffigy, was sent down again to the earth to comfort his mother and disciples and acquaint them how the Jews were deceived, and was then taken up a second time into heaven.It is supposed by several that this story was an original invention of Moḥammad’s; but they are certainly mistaken: for several sectaries held the same opinion long before his time. The Basilidians, in the very beginning of Christianity, denied that Christ himself suffered, but [asserted] that Simon the Cirenean was crucified in his place. The Corinthians before them, and the Carpocratians next (to name no more of those who affirmed Jesus to have been a mere man), did believe the same thing, that it was not himself, but one of his followers, very like him, that was crucified. Photius tells us that he read a book entitled ‘The Journeys of the Apostles,’ relating the acts of Peter, John, Andrew, Thomas, and Paul; and among other things contained therein this was one, that Christ was not crucified, but another in his stead, and that therefore he laughed at his crucifiers, or those who thought they had crucified him.—S.
[336]The person crucified some will have to be a spy that was sent to entrap him; others that it was one Titian, who by the direction of Judas entered in at a window of the house where Jesus was; to kill him; and others that it was Judas himself, who agreed with the rulers of the Jews to betray him for thirty pieces of silver, and led those who were sent to take him.—They add, that Jesus, after his crucifixion ineffigy, was sent down again to the earth to comfort his mother and disciples and acquaint them how the Jews were deceived, and was then taken up a second time into heaven.
It is supposed by several that this story was an original invention of Moḥammad’s; but they are certainly mistaken: for several sectaries held the same opinion long before his time. The Basilidians, in the very beginning of Christianity, denied that Christ himself suffered, but [asserted] that Simon the Cirenean was crucified in his place. The Corinthians before them, and the Carpocratians next (to name no more of those who affirmed Jesus to have been a mere man), did believe the same thing, that it was not himself, but one of his followers, very like him, that was crucified. Photius tells us that he read a book entitled ‘The Journeys of the Apostles,’ relating the acts of Peter, John, Andrew, Thomas, and Paul; and among other things contained therein this was one, that Christ was not crucified, but another in his stead, and that therefore he laughed at his crucifiers, or those who thought they had crucified him.—S.
[337]This miracle is thus related by the commentators. Jesus having at the request of his followers asked it of God, a red table immediately descended in their sight between two clouds and was set before them; whereupon he rose up, and, having made the ablution, prayed, and then took off the cloth which covered the table, saying, ‘In the name of God, the best provider of food.’ What the provisions were with which the table was furnished is a matter wherein the expositors are not agreed. One will have them to be nine cakes of bread and nine fishes; another, bread and flesh; another, all sorts of food except flesh; another, all sorts of food except bread and flesh; another, all except bread and fish; another, one fish which had the taste of all manner of food; another, fruits of Paradise: but the most received tradition is that when the table was uncovered there appeared a fish ready dressed, without scales or prickly fins, dropping with fat, having salt placed at its head, and vinegar at its tail, and round it all sorts of herbs except leeks, and five loaves of bread, on one of which there were olives, on the second honey, on the third butter, on the fourth cheese, and on the fifth dried flesh. They add that Jesus at the request of the apostles showed them another miracle by restoring the fish to life and causing its scales and fins to return to it; at which the standers-by being affrighted, he caused it to become as it was before: that one thousand three hundred men and women, all afflicted with bodily infirmities or poverty, ate of these provisions and were satisfied, the fish remaining whole as it was at the first: that then the table flew up to heaven in the sight of all; and every one who had partaken of this food were delivered from their infirmities and misfortunes: and that it continued to descend for forty days together, at dinner-time, and stood on the ground till the sun declined, and was then taken up into the clouds. Some of the Moḥammadan writers are of opinion that this table did not really descend, but it was only a parable; but most think that the words of the Ḳur-án are plain to the contrary. A further tradition is that several men were changed into swine [and apes] for disbelieving this miracle and attributing it to magic art; or, as others pretend, for stealing some of the victuals from off it. Several other fabulous circumstances are also told, which are scarce worth transcribing.—S. (B.)
[337]This miracle is thus related by the commentators. Jesus having at the request of his followers asked it of God, a red table immediately descended in their sight between two clouds and was set before them; whereupon he rose up, and, having made the ablution, prayed, and then took off the cloth which covered the table, saying, ‘In the name of God, the best provider of food.’ What the provisions were with which the table was furnished is a matter wherein the expositors are not agreed. One will have them to be nine cakes of bread and nine fishes; another, bread and flesh; another, all sorts of food except flesh; another, all sorts of food except bread and flesh; another, all except bread and fish; another, one fish which had the taste of all manner of food; another, fruits of Paradise: but the most received tradition is that when the table was uncovered there appeared a fish ready dressed, without scales or prickly fins, dropping with fat, having salt placed at its head, and vinegar at its tail, and round it all sorts of herbs except leeks, and five loaves of bread, on one of which there were olives, on the second honey, on the third butter, on the fourth cheese, and on the fifth dried flesh. They add that Jesus at the request of the apostles showed them another miracle by restoring the fish to life and causing its scales and fins to return to it; at which the standers-by being affrighted, he caused it to become as it was before: that one thousand three hundred men and women, all afflicted with bodily infirmities or poverty, ate of these provisions and were satisfied, the fish remaining whole as it was at the first: that then the table flew up to heaven in the sight of all; and every one who had partaken of this food were delivered from their infirmities and misfortunes: and that it continued to descend for forty days together, at dinner-time, and stood on the ground till the sun declined, and was then taken up into the clouds. Some of the Moḥammadan writers are of opinion that this table did not really descend, but it was only a parable; but most think that the words of the Ḳur-án are plain to the contrary. A further tradition is that several men were changed into swine [and apes] for disbelieving this miracle and attributing it to magic art; or, as others pretend, for stealing some of the victuals from off it. Several other fabulous circumstances are also told, which are scarce worth transcribing.—S. (B.)
[338]Some say the table descended on a Sunday, which was the reason of the Christians’ observing that day as sacred. Others pretend this day is still kept among them as a very great festival; and it seems as if the story had its rise from an imperfect notion of Christ’s last supper and the institution of the Eucharist.—S.
[338]Some say the table descended on a Sunday, which was the reason of the Christians’ observing that day as sacred. Others pretend this day is still kept among them as a very great festival; and it seems as if the story had its rise from an imperfect notion of Christ’s last supper and the institution of the Eucharist.—S.
[339]To explain this passage, the commentators tell the following story:—The people of Antioch being idolaters, Jesus sent two of his disciples thither to preach to them; and when they drew near the city, they found Ḥabeeb, surnamed En-Nejjár, or The Carpenter, feeding sheep, and acquainted him with their errand; whereupon he asked them what proof they had of their veracity, and they told him they could cure the sick and the blind and the lepers; and to demonstrate the truth of what they said they laid their hands on a child of his who was sick and immediately restored him to health. Ḥabeeb was convinced by this miracle and believed; after which they went into the city and preached the worship of one true God, curing a great number of people of several infirmities; but at length, the affair coming to the prince’s ear, he ordered them to be imprisoned for endeavouring to seduce the people. When Jesus heard of this, he sent another of his disciples, generally supposed to have been Simon Peter; who, coming to Antioch, and appearing as a zealous idolater, soon insinuated himself into the favour of the inhabitants and of their prince, and at length took an opportunity to desire the prince would order the two persons who, as he was informed, had been put in prison for broaching new opinions to be brought before him to be examined; and accordingly they were brought: when Peter, having previously warned them to take no notice that they knew him, asked them who sent them; to which they answered, God, who had created all things and had no companion. He then required some convincing proof of their mission, upon which they restored a blind person to his sight and performed some other miracles, with which Peter seemed not to be satisfied, for that according to some he did the very same miracles himself, but declared that if their God could enable them to raise the dead he would believe them; which condition the two apostles accepting, a lad was brought who had been dead seven days, and at their prayers he was raised to life; and thereupon Peter acknowledged himself convinced, and ran and demolished the idols, a great many of the people following him and embracing the true faith; but those who believed not were destroyed by the cry of the angel Gabriel.—S. (B., Z., &c.)
[339]To explain this passage, the commentators tell the following story:—The people of Antioch being idolaters, Jesus sent two of his disciples thither to preach to them; and when they drew near the city, they found Ḥabeeb, surnamed En-Nejjár, or The Carpenter, feeding sheep, and acquainted him with their errand; whereupon he asked them what proof they had of their veracity, and they told him they could cure the sick and the blind and the lepers; and to demonstrate the truth of what they said they laid their hands on a child of his who was sick and immediately restored him to health. Ḥabeeb was convinced by this miracle and believed; after which they went into the city and preached the worship of one true God, curing a great number of people of several infirmities; but at length, the affair coming to the prince’s ear, he ordered them to be imprisoned for endeavouring to seduce the people. When Jesus heard of this, he sent another of his disciples, generally supposed to have been Simon Peter; who, coming to Antioch, and appearing as a zealous idolater, soon insinuated himself into the favour of the inhabitants and of their prince, and at length took an opportunity to desire the prince would order the two persons who, as he was informed, had been put in prison for broaching new opinions to be brought before him to be examined; and accordingly they were brought: when Peter, having previously warned them to take no notice that they knew him, asked them who sent them; to which they answered, God, who had created all things and had no companion. He then required some convincing proof of their mission, upon which they restored a blind person to his sight and performed some other miracles, with which Peter seemed not to be satisfied, for that according to some he did the very same miracles himself, but declared that if their God could enable them to raise the dead he would believe them; which condition the two apostles accepting, a lad was brought who had been dead seven days, and at their prayers he was raised to life; and thereupon Peter acknowledged himself convinced, and ran and demolished the idols, a great many of the people following him and embracing the true faith; but those who believed not were destroyed by the cry of the angel Gabriel.—S. (B., Z., &c.)
[340]Some say these two were John and Paul; but others name different persons.—S.
[340]Some say these two were John and Paul; but others name different persons.—S.
[341]Simon Peter.
[341]Simon Peter.
[342]His tomb is still shown near Antioch, and is much visited by the Moḥammadans.—S.
[342]His tomb is still shown near Antioch, and is much visited by the Moḥammadans.—S.
[343]Also some said he was taken up into heaven; and others, that his manhood only suffered, and that his godhead ascended into heaven.—S. (B.)
[343]Also some said he was taken up into heaven; and others, that his manhood only suffered, and that his godhead ascended into heaven.—S. (B.)
[344]Some, referring the relativehisto the first antecedent, take the meaning to be that no Jew or Christian shall die before he believes in Jesus; for they say that when one of either of those religions is ready to breathe his last, and sees the angel of death before him, he shall then believe in that prophet as he ought, though his faith will not then be of any avail. According to a tradition of El-Hajjáj, when a Jew is expiring the angels will strike him on the back and face, and say to him, ‘O thou enemy of God, Jesus was sent as a prophet unto thee, and thou didst not believe on him;’ to which he will answer, ‘I now believe him to be the servant of God:’ and to a dying Christian they will say, ‘Jesus was sent as a prophet unto thee, and thou hast imagined him to be God, or the son of God;’ whereupon he will believe him to be the servant of God only and His apostle.—Others, taking the above-mentioned relative to refer to Jesus, suppose the intent of the passage to be that all Jews and Christians in general [the dead being raised to life in their graves] shall have a right faith in that prophet before his death, that is, when he descends from heaven and returns into the world, where he is to kill Antichrist and to establish the Moḥammadan religion and a most perfect tranquillity and security on earth [where he will remain forty years, and then die.—Others again suppose that the words ‘believe in him’ signify ‘believe in God.’]—S. (B., Z., Jelál, &c.)
[344]Some, referring the relativehisto the first antecedent, take the meaning to be that no Jew or Christian shall die before he believes in Jesus; for they say that when one of either of those religions is ready to breathe his last, and sees the angel of death before him, he shall then believe in that prophet as he ought, though his faith will not then be of any avail. According to a tradition of El-Hajjáj, when a Jew is expiring the angels will strike him on the back and face, and say to him, ‘O thou enemy of God, Jesus was sent as a prophet unto thee, and thou didst not believe on him;’ to which he will answer, ‘I now believe him to be the servant of God:’ and to a dying Christian they will say, ‘Jesus was sent as a prophet unto thee, and thou hast imagined him to be God, or the son of God;’ whereupon he will believe him to be the servant of God only and His apostle.—Others, taking the above-mentioned relative to refer to Jesus, suppose the intent of the passage to be that all Jews and Christians in general [the dead being raised to life in their graves] shall have a right faith in that prophet before his death, that is, when he descends from heaven and returns into the world, where he is to kill Antichrist and to establish the Moḥammadan religion and a most perfect tranquillity and security on earth [where he will remain forty years, and then die.—Others again suppose that the words ‘believe in him’ signify ‘believe in God.’]—S. (B., Z., Jelál, &c.)
[345]It is a dispute among the Moḥammadans whether Christ actually died or not before his assumption.—S. (B.)
[345]It is a dispute among the Moḥammadans whether Christ actually died or not before his assumption.—S. (B.)
[346]Some, however, are of opinion it [this passage] might have been revealed in answer to certain idolaters, who said that the Christians, who received the Scriptures, worshipped Jesus, supposing him to be the son of God; whereas the angels were more worthy of that honour than he.—S. (B.)
[346]Some, however, are of opinion it [this passage] might have been revealed in answer to certain idolaters, who said that the Christians, who received the Scriptures, worshipped Jesus, supposing him to be the son of God; whereas the angels were more worthy of that honour than he.—S. (B.)
[347]As easily as We produced Jesus without a father [B.]. The intent of the words is to show how just and reasonable it is to think that the angels should bear the relation of children to men rather than to God, they being His creatures as well as men, and equally in His power.—S.
[347]As easily as We produced Jesus without a father [B.]. The intent of the words is to show how just and reasonable it is to think that the angels should bear the relation of children to men rather than to God, they being His creatures as well as men, and equally in His power.—S.
[348]For some time before the resurrection Jesus is to descend on earth according to the Moḥammadans near Damascus, or as some say near a rock [or rather a mountain-road] named [´Aḳabet] Afeek, with a lance in his hand, wherewith he is to kill Antichrist, whom he will encounter at Ludd, or Lydda, a small town not far from Joppa. They add that he will arrive at Jerusalem at the time of morning-prayer, that he shall perform his devotions after the Moḥammadan institution, and officiate instead of the Imám, who shall give place to him; that he will break down the cross, and destroy the churches of the Christians, of whom he will also make a general slaughter, excepting only such as shall profess El-Islám.—S. (B.)
[348]For some time before the resurrection Jesus is to descend on earth according to the Moḥammadans near Damascus, or as some say near a rock [or rather a mountain-road] named [´Aḳabet] Afeek, with a lance in his hand, wherewith he is to kill Antichrist, whom he will encounter at Ludd, or Lydda, a small town not far from Joppa. They add that he will arrive at Jerusalem at the time of morning-prayer, that he shall perform his devotions after the Moḥammadan institution, and officiate instead of the Imám, who shall give place to him; that he will break down the cross, and destroy the churches of the Christians, of whom he will also make a general slaughter, excepting only such as shall profess El-Islám.—S. (B.)
[349]Either by rejecting and contemning Jesus, as the Jews do; or raising him to an equality with God, as do the Christians.—S. (B.)
[349]Either by rejecting and contemning Jesus, as the Jews do; or raising him to an equality with God, as do the Christians.—S. (B.)
[350]For the Eastern writers mention a sect of Christians which held the Trinity to be composed of those three; but it is allowed that this heresy has been long since extinct.—S.
[350]For the Eastern writers mention a sect of Christians which held the Trinity to be composed of those three; but it is allowed that this heresy has been long since extinct.—S.