Chapter 24

3 Genes. xv. 7. 4 Vide Targ. Jonath. et Hierosol. in Genes. c. II et 15; et Hyde, de Rel. vet. Pers. p. 74, &c. 5 Vide Hyde, ibid., p. 73. 6 R. Eliez. Pirke, c. 26, &c. Vide Maim. More Nev. l. 3, c. 29. 7 Glossa Talmud. in Gemar. Bava bathra, 91, I. 8 In Aggada. 9 Al Beidâwi. 10 See chapter 16, p. 196. 11 Chapter 14, p. 190. 12 Vide D'Herbel. Bibl. Orient. Art. Nemrod. Hyde, ubi supra. 13 Vide Hyde, ibid. p. 74.

and we protected him from the people who accused our signs of falsehood; for they were a wicked people, wherefore we drowned them all. And remember David and Solomon, when they pronounced judgment concerning a field, when the sheep of certain people had fed therein by night, having no shepherd; and we were witnesses of their judgment: and we gave the understanding thereof unto Solomon.s And on all of them we bestowed wisdom, and knowledge. And we compelled the mountains to praise us, with David; and the birds also:t and we did this. 80 And we taught him the art of making coats of mail for you,u that they may defend you in your wars: will ye therefore be thankful? And unto Solomon we subjected a strong wind:x it ran at his command to the land whereon we had bestowed our blessing:y and we knew all things. And we also subjected unto his command divers of the devils, who might dive to get pearls for him, and perform other work besides this;z and we watched over them.a And remember Job;b when he cried unto his LORD, saying, Verily evil hath afflicted me: but thou art the most merciful of those who show mercy.

s Some sheep, in their shepherd's absence, having broken into another man's field (or vineyard, say others), by night, and eaten up the corn, a dispute arose thereupon: and the cause being brought before David and Solomon, the former said, that the owner of the land should take the sheep, in compensation of the damage which he had sustained; but Solomon, who was then but eleven years old, was of opinion that it would be more just for the owner of the field to take only the profit of the sheep, viz., their milk, lambs, and wool, till the shepherd should, by his own labour and at his own expense, put the field into as good condition as when the sheep entered it; after which the sheep might be returned to their master. And this judgment of Solomon was approved by David himself as better than his own.1 t Mohammed, it seems, taking the visions of the Talmudists for truth, believed that when David was fatigued with singing psalms, the mountains, birds, and other parts of the creation, both animate and inanimate, relieved him in chanting the divine praises. This consequence the Jews draw from the words of the psalmist, when he calls on the several parts of nature to join with him in celebrating the praise of GOD;2 it being their perverse custom to expound passages in the most literal manner, which cannot bear a literal sense without a manifest absurdity; and, on the contrary, to turn the plainest passages into allegorical fancies. u Men, before his inventing them, used to arm themselves with broad plates of metal. Lest this fable should want something of the marvellous, one writer tells us, that the iron which David used became soft in his hands like wax.3 x Which transported his throne with prodigious swiftness. Some say, this wind was violent or gentle, just as Solomon pleased.4 y viz., Palestine: whither the wind brought back Solomon's throne in the evening, after having carried it to a distant country in the morning. z Such as the building of cities and palaces, the fetching of rare pieces of art from foreign countries, and the like. a Lest they should swerve from his orders, or do mischief according to their natural inclinations. Jallalo'ddin says, that when they had finished any piece of building, they pulled it down before night, if they were not employed in something new. b The Mohammedan writers tell us, that Job was of the race of Esau, and was blessed with a numerous family, and abundant riches; but that GOD proved him, by taking away all that he had, even his children, who were killed by the fall of a house; notwithstanding which he continued to serve GOD, and to return him thanks, as usual; that he was then struck with a filthy disease, his body being full of worms, and so offensive, that as he lay on the dunghill none could bear to come near him: that his wife, however (whom some call Rahmat the daughter of Ephraim the son of Joseph, and others Makhir the daughter of Manasses), attended him with great patience, supporting him with what she earned by her labour; but that the devil appeared to her one day, after having reminded her of her past prosperity, promised her that if she would worship him, he would restore all they had lost; whereupon she asked her husband's consent, who was so angry at the proposal, that he swore, if he recovered, to give his wife a hundred stripes: that Job having pronounced the prayer recorded in this passage, GOD sent Gabriel, who taking him by the hand raised him up; and at the same time a fountain sprang up at his feet, of which having drank, the worms fell off his body, and washing therein he recovered his former health and beauty: that GOD then restored all to him double; his wife also becoming young and handsome again, and bearing him twenty-six sons; and that Job, to satisfy his oath, was directed by GOD to strike her one blow with a palm-branch having a hundred leaves.1 Some, to express the great riches which were bestowed on Job after his sufferings, say he had two threshing-floors, one for wheat, and the other for barley, and that GOD sent two clouds which rained gold on the one, and silver on the other, till they ran over.2 The traditions differ as to the continuance of Job's calamities; one will have it to be eighteen years, another thirteen, another three, and another exactly seven years seven months and seven hours.

1 Al Beidâwi, Jallalo'ddin, &c. 2 See Psalm cxlviii 3 Tarikh Montakkab. Vide D'Herbel. p. 284. 4 See chapter 27.

Wherefore we heard him, and relieved him from the evil which was upon him: and we restored unto him his family, and as many more with them, through our mercy, and for an admonition unto those who serve God. And remember Ismael, and Edris,c and Dhu'lkefl.d All these were patient persons; wherefore we led them into our mercy; for they were righteous doers. And remember Dhu'lnun,e when he departed in wrath,f and thought that we could not exercise our power over him. And he cried out in the darkness,g saying, There is no GOD, besides thee: praise be unto thee! Verily I have been one of the unjust. 90 Wherefore we heard him, and delivered him from affliction;h for so do we deliver the true believers. And remember Zacharias, when he called upon his LORD, saying, O LORD, leave me not childless: yet thou art the best heir. Wherefore we heard him, and we gave him John; and we rendered his wife fit for bearing a child unto him. These strove to excel in good works, and called upon us with love, and with fear; and humbled themselves before us. And remember her who preserved her virginity,i and into whom we breathed of our spirit; ordaining her and her son for a sign unto all creatures. Verily this your religion is one religion,j and I am your LORD; wherefore serve me. But the Jews and Christians have made schisms in the affair of their religion among themselves; but all of them shall appear before us. Whosoever shall do good works, being a true believer, there shall be no denial of the reward due to his endeavors; and we will surely write it down unto him. An inviolable prohibition is laid on every city which we shall have destroyed; for that they shall not return any more into the world,

c See chapter 19, p. 230. d Who this prophet was is very uncertain. One commentator will have him to be Elias, or Joshua, or Zacharias:3 another supposes him to have been the son of Job, and to have dwelt in Syria; to which some add, that he was first a very wicked man, but afterwards repenting, died; upon which these words appeared miraculously written over his door, Now hath God been merciful unto Dhu'lkefl:4 and a third tells us he was a person of great strictness of life, and one who used to decide causes to the satisfaction of all parties, because he was never in a passion: and that he was called Dhu'lkefl from his continual fasting, and other religious exercises.5 e This is the surname of Jonas; which was given him because he was swallowed by the fish. See chapter 10, p. 157. f Some suppose Jonas's anger was against the Ninevites, being tired with preaching to them for so long a time, and greatly disgusted at their obstinacy and ill usage of him; but others, more agreeably to scripture, say the reason of his ill humour was GOD'S pardoning of that people on their repentance, and averting the judgment which Jonas had threatened them with, so that he thought he had been made a liar.6 g i.e., Out of the belly of the fish. h See chapter 37. i Namely, the Virgin Mary j Being the same which was professed by all the prophets, and holy men and women, without any fundamental difference or variation.

1 Al Beidâwi, Jallalo'ddin, Abu'lfeda, &c. See D'Herbel. Bibl. Orient. Art. Aicub. 2 Jallalo'ddin. 3 Al Beidâwi. 4 Abu'lf. 5 Jallalo'ddin. 6 Al Beidâwi.

until Gog and Magog shall have a passage opened for them,k and they shall hasten from every high hill,l and the certain promise shall draw near to be fulfilled: and behold, the eyes of the infidels shall be fixed with astonishment, and they shall say, Alas for us! we were formerly regardless of this day; yea, we were wicked doers. Verily both ye, O men of Mecca, and the idols which ye worship besides GOD, shall be cast as fuel into hell fire: ye shall go down into the same. If these were really gods, they would not go down into the same: and all of them shall remain therein forever. 100 In that place shall they groan for anguish; and they shall not hear ought therein.m As for those unto whom the most excellent reward of paradise hath been predestinated by us, they shall be transported far off from the same;n they shall not hear the least sound thereof: and they shall continue forever in the felicity which their souls desire. The greatest terror shall not trouble them; and the angels shall meet them to congratulate them, saying, This is your day which ye were promised. On that day we will roll up the heavens, as the angel al Sijilo rolleth up the book wherein every man's actions are recorded. As we made the first creature out of nothing, so we will also reproduce it at the resurrection. This is a promise which it lieth on us to fulfil: we will surely perform it. And now have we written in the psalms, after the promulgation of the law, that my servants the righteous shall inherit the earth.p Verily in this book are contained sufficient means of salvation, unto people who serve God. We have not sent thee, O Mohammed, but as a mercy unto all creatures. Say, No other hath been revealed unto me, than that your GOD is one GOD: will ye therefore be resigned unto him? But if they turn their backs to the confession of God's unity, say, I proclaim war against you all equally:q but I know not whether that which ye are threatened withr be nigh, or whether it be far distant. 110 Verily God knoweth the discourse which is spoken in public; and he also knoweth that which ye hold in private. I know not but peradventure the respite granted you is for a trial of you; and that he may enjoy the prosperity of this world for a time. Say, LORD, judge between me and my adversaries with truth. Our LORD is the Merciful; whose assistance is to be implored against the blasphemies and calumnies which ye utter.

k i.e., Until the resurrection; one sign of the approach whereof will be the eruption of those barbarians.1 l In this passage some copies, instead of hadabin, i.e., an elevated part of the earth, have jadathin, which signifies a grave; and if we follow the latter reading, the pronoun they must not refer to Gog and Magog, but to mankind in general. m Because of their astonishment and the insupportable torments they shall endure; or, as others expound the words, They shall not hear therein anything which may give them the least comfort. n One Ebn al Zabári objected to the preceding words, Both ye and that which ye worship besides GOD, shall be cast into hell, because, being general , they asserted an absolute falsehood; some of the objects of idolatrous worship being so far from any danger of damnation, that they were in the highest favour with GOD, as JESUS, Ezra, and the angels: wherefore this passage was revealed, excepting those who were predestined to salvation.2 o Whose office it is to write down the actions of every man's life, which, at his death, he rolls up, as completed. Some pretend one of Mohammed's scribes is here meant: and others take the word Sijil, or, as it is also written, Sijjill, for an appellative, signifying a book or written scroll; and accordingly render the passage, as a written scroll is rolled up.3 p These words are taken from Psalm xxxvii. v. 29. q Or, I have publicly declared unto you what I was commanded. r viz., The losses and disgraces which ye shall suffer by the future successes of the Moslems; or, the day of judgment.

1 See the Prelim. Disc. Sect. IV. p. 63. 2 Al Beidâwi, Jallalo'ddin. 3 Iidem, &c.