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b The occasion of this sacrifice is thus related. A certain man at his
death left his son, then a child, a cow-calf, which wandered in the desert
till he came to age; at which time his mother told him the heifer was his, and
bid him fetch her, and sell her for three pieces of gold. When the young man
came to the market with his heifer, an angel in the shape of a man accosted
him, and bid him six pieces of gold for her; but he would not take the money
till he had asked his mother's consent; which when he had obtained, he
returned to the market-place, and met the angel, who now offered him twice as
much for the heifer, provided he would say nothing of it to his mother; but
the young man refusing, went and acquainted her with the additional offer.
The woman perceiving it was an angel, bid her son go back and ask him what
must be done with the heifer; whereupon the angel told the young man that in a
little time the children of Israel would buy that heifer of him at any price.
And soon after it happened that an Israelite, named Hammiel, was killed by a
relation of his, who, to prevent discovery, conveyed the body to a place
considerably distant from that where the fact was committed. The friends of
the slain man accused some other persons of the murder before Moses; but they
denying the fact, and there being no evidence to convict them, God commanded a
cow, of such and such particular marks, to be killed; but there being no other
which answered the description except the orphan's heifer, they were obliged
to buy her for as much gold as her hide would hold; according to some, for her
full weight in gold, and as others say, for ten times as much. This heifer
they sacrificed, and the dead body being, by divine direction, struck with a
part of it, revived, and standing up, named the person who had killed him;
after which it immediately fell down dead again.1 The whole story seems to be
borrowed from the red heifer, which was ordered by the Jewish law to be burnt,
and the ashes kept for purifying those who happened to touch a dead corpse;2
and from the heifer directed to be slain for the expiation of an uncertain
murder. See Deut. xxi. 1-9.
c The epithet in the original is yellow; but this word we do not use in
speaking of the colour or cattle.
d Because of the exorbitant price which they were obliged to pay for
the heifer.
e i.e., Her tongue, or the end of her tail.3

1 Abulfeda. 2 Numb. xix. 3
Jallalo'ddin.

But there are illiterate men among them, who know not the book of the
law, but only lying stories, although they think otherwise. And woe unto
them, who transcribe corruptly the book of the lawf with their hands, and then
say, This is from GOD: that they may sell it for a small price. Therefore woe
unto them because of that which their hands have written; and woe unto them
for that which they have gained.
They say, The fire of hell shall not touch us but for a certain number of
days.g Answer, Have ye received any promise from GOD to that purpose? for GOD
will not act contrary to his promise: or do ye speak concerning GOD that which
ye know not?
Verily whoso doth evil,h and is encompassed by his iniquity, they shall
be the companions of hell fire, they shall remain therein forever:
but they who believe and do good works, they shall be the companions of
paradise, they shall continue therein forever.
Remember also, when we accepted the covenant of the children of Israel,
saying, Ye shall not worship any other except GOD, and ye shall show kindness
to your parents and kindred, and to orphans, and to the poor, and speak that
which is good unto men, and be constant at prayer, and give alms. Afterwards
ye turned back, except a few of you, and retired afar off.
And when we accepted your covenant, saying, Ye shall not shed your
brother's blood nor dispossess one another of your habitations; then ye
confirmed it, and were witnesses thereto.
Afterwards ye were they who slew one another,i and turned several of your
brethren out of their houses, mutually assisting each other against them with
injustice and enmity; but if they come captives unto you, ye redeem them: yet
it is equally unlawful for you to dispossess them. Do ye therefore believe in
part of the book of the law, and reject other part thereof? But whoso among
you doth this, shall have no other reward than shame in this life, and on the
day of resurrection they shall be sent to a most grievous punishment; for GOD
is not regardless of that which ye do.
80 These are they who have purchased this present life, at the price of
that which is to come; wherefore their punishment shall not be mitigated,
neither shall they be helped.
We formerly delivered the book of the law unto Moses, and caused apostles
to succeed him, and gave evident miracles to Jesus the son of Mary, and
strengthened him with the holy spirit.k Do ye therefore, whenever an apostle
cometh unto you with that which your souls desire not, proudly reject him, and
accuse some of imposture, and slay others?

f Mohammed again accuses the Jews of corrupting their scripture.
g That is, says Jallalo'ddin, forty; being the number of days that
their forefathers worshipped the golden calf; after which they gave out that
their punishment should cease. It is a received opinion among the Jews at
present, that no person, be he ever so wicked, or of whatever sect, shall
remain in hell above eleven months, or at most a year; except Dathan and
Abiram, and atheists, who will be tormented there to all eternity.1
h By evil in this place the commentators generally understand
polytheism or idolatry; which sin the Mohammedans believe, unless repented of
in this life, is unpardonable and will be punished by eternal damnation; but
all other sins they hold will at length be forgiven. This therefore is that
irremissible impiety, in their opinion, which in the New Testament is called
the sin against the Holy Ghost.
i This passage was revealed on occasion of some quarrels which arose
between the Jews of the tribes of Koreidha, and those of al Aws, al Nadhîr,
and al Khazraj, and came to that height that they took arms and destroyed one
another's habitations, and turned one another out of their houses; but when
any were taken captive, they redeemed them. When they were asked the reason
of their acting in this manner, they answered, That they were commanded by
their law to redeem the captives, but that they fought out of shame, lest
their chiefs should be despised.2
k We must not imagine Mohammed here means the Holy Ghost in the
Christian acceptation. The commentators says this spirit was the angel
Gabriel, who sanctified Jesus and constantly attended on him.1

1 Vide Bartoloccii Biblioth. Rabbinic. tom. ii. p. 128, et tom. iii. p.
421. 2 Jallalo'ddin. 1 Jallalo'ddin.

The Jews say, Our hearts are uncircumcised: but GOD hath cursed them with
their infidelity; therefore few shall believe.
And when a book came unto them from GOD, confirming the scriptures which
were with them, although they had before prayed for assistance against those
who believed not,l yet when that came unto them which they knew to be from
God, they would not believe therein: therefore the curse of GOD shall be on
the infidels.
For a vile price have they sold their souls, that they should not believe
in that which GOD hath sent down;m out of envy, because GOD sendeth down his
favors to such of his servants as he pleaseth: therefore they brought on
themselves indignation on indignation; and the unbelievers shall suffer an
ignominious punishment.
When one saith unto them, Believe in that which GOD hath sent down; they
answer, We believe in that which hath been sent down unto us:n and they reject
what hath been revealed since, although it be the truth, confirming that which
is with them. Say, Why therefore have ye slain the prophets of GOD in times
past, if ye be true believers?
Moses formerly came unto you with evident signs, but ye afterwards took
the calf for your god and did wickedly.
And when we accepted your covenant, and lifted the mountain of Sinai over
you,o saying Receive the law which we have given you, with a resolution to
perform it, and hear; they said, We have heard, and have rebelled: and they
were made to drink down the calf into their heartsp for their unbelief. Say,
A grievous thing hath your faith commanded you, if ye be true believers?q
Say, if the future mansion with GOD be prepared peculariarly for you,
exclusive of the rest of mankind, wish for death, if ye say truth;
but they will never wish for it, because of that which their hands have
sent before them;r GOD knoweth the wicked-doers;
90 and thou shalt surely find them of all men the most covetous of life,
even more than the idolaters: one of them would desire his life to be
prolonged a thousand years, but none shall reprieve himself from punishment,
that his life may be prolonged: GOD seeth that which they do.
Say, Whoever is an enemy to Gabriels (for he hath caused the Koran to
descend on thy heart, by the permission of GOD, confirming that which was
before revealed, a direction, and good tidings to the faithful);

l The Jews in expectation of the coming of Mohammed (according to the
tradition of his followers) used this prayer, O God, help us against the
unbelievers by the prophet who is to be sent in the last times.2
m The Korân.
n The Pentateuch.
o See before p. 8.
p Moses took the calf which they had made, and burnt it in the fire,
and ground it to powder, and strewed it upon the water (of the brook that
descended from the mount), and made the children of Israel drink of it.3
q Mohammed here infers from their forefathers' disobedience in
worshipping the calf, at the same time that they pretended to believe in the
law of Moses, that the faith of the Jews in his time was as vain and
hypocritical, since they rejected him, who was foretold therein, as an
impostor.4
r That is, by reason of the wicked forgeries which they have been
guilty of in respect to the scriptures. An expression much like that of St.
Paul, where he says, that some men's sins are open beforehand, going before to
judgment.5
s The commentators say that the Jews asked what angel it was that
brought the divine revelations to Mohammed; and being told that it was
Gabriel, they replied that he was their enemy, and the messenger of wrath and
punishment; but if it had been Michael, they would

2 Idem. 3 Exod. xxxii. 20; Deut. ix. 21. 4
Jallalo'ddin, Yahya, al Beidâwi. 5 1 Tim. v. 24.

whosoever is an enemy to GOD, or his angels, or his apostles, or to
Gabriel, or Michael, verily GOD is an enemy to the unbelievers.
And now we have sent down unto thee evident signs,t and none will
disbelieve them but the evil-doers.
Whenever they make a covenant, will some of them reject it? yea, the
greater part of them do not believe.
And when there came unto them an apostle from GOD, confirming that
scripture which was with them, some of those to whom the scriptures were given
cast the book of GOD behind their backs, as if they knew it not:
and they followed the device which the devils devised against the kingdom
of Solomon;u and Solomon was not an unbeliever; but the devils believed not,
they taught men sorcery, and that which was sent down to the two angels at
Babel, Harût and Marût:v yet those two taught no man until they had said,
Verily we are a temptation, therefore be not an unbeliever. So men learned
from those two a charm by which they might cause division between a man and
his wife; but they hurt none thereby, unless by GOD'S permission, and they
learned that which would hurt them, and not profit them; and yet they knew
that he who bought that art should have no part in the life to come, and woful
is the price for which they have sold their souls, if they knew it.
But if they had believed, and feared GOD, verily the reward they would
have had from GOD would have been better, if they had known it.

have believed on him, because that angel was their friend, and the messenger
of peace and plenty. And on this occasion, they say, this passage was
revealed.1
That Michael was really the protector or guardian angel of the Jews, we
know from scripture;2 and it seems that Gabriel was, as the Persians call him,
the angel of revelations, being frequently sent on messages of that kind;3 for
which reason it is probable Mohammed pretended he was the angel from whom he
received the Korân.
t i.e., the revelations of this book.
u The devils having, by GOD'S permission, tempted Solomon without
success, they made use of a trick to blast his character. For they wrote
several books of magic, and hid them under that prince's throne, and after his
death, told the chief men that if they wanted to know by what means Solomon
had obtained his absolute power over men, genii, and the winds, they should
dig under his throne; which having done, they found the aforesaid books, which
contained impious superstitions. The better sort refused to learn the evil
arts therein delivered, but the common people did; and the priests published
this scandalous story of Solomon, which obtained credit among the Jews, till
GOD, say the Mohammedans, cleared that king by the mouth of their prophet,
declaring that Solomon was no idolater.4
v Some say only that these were two magicians, or angels sent by GOD to
teach men magic, and to tempt them.5 But others tell a longer fable; that the
angels expressing their surprise at the wickedness of the sons of Adam, after
prophets had been sent to them with divine commissions, GOD bid them choose
two out of their own number to be sent down to be judges on earth. Whereupon
they pitched upon Harût and Marût, who executed their office with integrity
for some time, till Zohara, or the planet Venus, descended and appeared before
them in the shape of a beautiful woman, bringing a complaint against her
husband (though others say she was a real woman). As soon as they saw her,
they fell in love with her, and endeavoured to prevail on her to satisfy their
desires; but she flew up again to heaven, whither the two angels also
returned, but were not admitted. However, on the intercession of a certain
pious man, they were allowed to choose whether they would be punished in this
life, or in the other; whereupon they chose the former, and now suffer
punishment accordingly in Babel, where they are to remain till the day of
judgment. They add that if a man has a fancy to learn magic, he may go to
them, and hear their voice, but cannot see them.1
This story Mohammed took directly from the Persian Magi, who mention two
rebellious angels of the same names, now hung up by the feet, with their heads
downwards, in the territory of Babel.2 And the Jews have something like this,
of the angel Shamhozai, who, having debauched himself with women, repented,
and by way of penance hung himself up between heaven and earth.3

1 Jallalo'ddin; al Zamakh. Yahya. 2 Dan. xii. I. 3
Ibid.. c. viii. 16, and ix. 21; Luke i. 19, 26. See Hyde de Rel. Vet. Persar.
p. 263. 4 Yahya, Jallalo'ddin. 5 Jallalo'ddin. 1
Yahya, &c. 2 Vide Hyde, ubi sup. c. 12.

O true believers, say not to our apostle, Raïna; but say Ondhorna;x and
hearken: the infidels shall suffer a grievous punishment.
It is not the desire of the unbelievers, either among those unto whom the
scriptures have been given, or among the idolaters, that any good should be
sent down unto you from your LORD: but GOD will appropriate his mercy unto
whom he pleaseth; for GOD is exceeding beneficent.
100 Whatever verse we shall abrogate, or cause thee to forget, we will bring
a better than it, or one like unto it. Dost thou not know that God is
almighty?
Dost thou not know that unto GOD belongeth the kingdom of heaven and
earth? neither have ye any protector or helper except GOD.
Will ye require of your apostle according to that which was formerly
required of Moses?y but he that hath exchanged faith for infidelity, hath
already erred from the straight way.
Many of those unto whom the scriptures have been given, desire to render
you again unbelievers, after ye have believed; out of envy from their souls,
even after the truth is become manifest unto them; but forgive them, and avoid
them, till GOD shall send his command; for GOD is omnipotent.
Be constant in prayer, and give alms; and what good ye have sent before
for your souls, ye shall find it with GOD; surely GOD seeth that which ye do.
They say, Verily none shall enter paradise, except they who are Jews or
Christians:z this is their wish. Say, Produce your proof of this, if ye speak
truth.
Nay, but he who resigneth himselfa to GOD, and doth that which is right,b
he shall have his reward with his LORD: there shall come no fear on them,
neither shall they be grieved.
The Jews say, The Christians are grounded on nothing;c and the Christians
say, The Jews are grounded on nothing; and the Christians say, The Jews are
grounded on nothing; yet they both read the scriptures. So likewise say they
who know not the scripture, according to their saying. But GOD shall judge
between them on the day of the resurrection, concerning that about which they
now disagree.
Who is more unjust than he who prohibiteth the temples of GOD,d that his
name should be remembered therein, and who hasteth to destroy them? Those men
cannot enter therein, but with fear: they shall have shame in this world, and
in the next a grievous punishment.
To GOD belongeth the east and the west; therefore whithersoever ye turn
yourselves to pray, there is the face of GOD; for GOD is omnipresent and
omniscient.

x Those two Arabic words have both the same signification, viz., Look
on us; and are a kind of salutation. Mohammed had a great aversion to the
first, because the Jews frequently used it in derision, it being a word of
reproach in their tongue.4 They alluded, it seems, to the Hebrew verb [Hebrew
Text] ruá, which signifies to be bad or mischievous.
y Namely, to see GOD manifestly.5
z This passage was revealed on occasion of a dispute which Mohammed had
with the Jews of Medina, and the Christians of Najrân, each of them asserting
that those of their religion only should be saved.6
a Literally, resigneth his face, &c.
b That is, asserteth the unity of GOD.7
c The Jews and Christians are here accused of denying the truth of each
other's religion, notwithstanding they read the scriptures. Whereas the
Pentateuch bears testimony to Jesus, and the Gospel bears testimony to Moses.1
d Or hindereth men from paying their adorations to GOD in those sacred
places. This passage, says Jallalo'ddin, was revealed on news being brought
that the Romans had spoiled the temple of Jerusalem; or else when the
idolatrous Arabs obstructed Mohammed's visiting the temple of Mecca, in the
expedition of al Hodeibiya, which happened in the sixth year of the Hejra.2

3 Bereshit rabbah, in Gen. vi. 2. 4 Jallalo'ddin. 5 See
before, p. 7. 6 Jallalo'ddin.
7 Idem. 1 Idem. 2 Vide Abulfeda. Vit. Moham. p. 84, &c.

110 They say, GOD hath begotten children:e GOD forbid! To him belongeth
whatever is in heaven, and on earth; all is possessed by him,
the Creator of heaven and earth; and when he decreeth a thing, he only
saith unto it, Be, and it is.
And they who know not the scriptures say, Unless GOD speak unto us, or
thou show us a sign, we will not believe. So said those before them,
according to their saying: their hearts resemble each other. We have already
shown manifest signs unto people who firmly believe;
we have sent thee in truth, a bearer of good tidings and a preacher; and
thou shalt not be questioned concerning the companions of hell.
But the Jews will not be pleased with thee, neither the Christians, until
thou follow their religion; say, The direction of GOD is the true direction.
And verily if thou follow their desires, after the knowledge which hath been
given thee, thou shalt find no patron or protector against GOD.
They to whom we have given the book of the Koran, and who read it with
its true reading, they believe therein; and whoever believeth not therein,
they shall perish.
O children of Israel, remember my favor wherewith I have favored you, and
that I have preferred you before all nations;
and dread the day wherein one soul shall not make satisfaction for
another soul, neither shall any compensation be accepted from them, nor shall
any intercession avail, neither shall they be helped.
Remember when the LORD tried Abraham by certain words,f which he
fulfilled: GOD said, Verily I will constitute thee a model of religiong unto
mankind; he answered, And also of my posterity; GOD said, My covenant doth not
comprehend the ungodly.
And when we appointed the holy househ of Mecca to be a place of resort
for mankind, and a place of security; and said, Take the station of Abrahami
for a place of prayer; and we covenanted with Abraham for a place of prayer;
and we covenanted with Abraham and Ismael, that they should cleanse my house
for those who should compass it, and those who should be devoutly assiduous
there, and those who should bow down and worship.
120 And when Abraham said, LORD make this a territory of security, and
bounteously bestow fruits on its inhabitants, such of them as believe in GOD
and the last day; GOD answered, And whoever believeth not, I will bestow on
him little; after wards I will drive him to the punishment of hell fire; an
ill journey shall it be!
And when Abraham and Ismael raised the foundations of the house, saying,
LORD, accept it from us, for thou art he who heareth and knoweth:
LORD, make us also resignedk unto thee, and of our posterity a people
resigned unto thee, and show us our holy ceremonies, and be turned unto us,
for thou art easy to be reconciled, and merciful:

e This is spoken not only of the Christians and of the Jews (for they
are accused of holding Ozair, or Ezra, to be the Son of GOD), but also the
pagan Arabs, who imagined the angels to be the daughters of GOD.
f GOD tried Abraham chiefly by commanding him to leave his native
country, and to offer his son. But the commentators suppose the trial here
meant related only to some particular ceremonies, such as circumcision,
pilgrimage to the Caaba, several rites of purification, and the like.3
g I have rather expressed the meaning, than truly translated the Arabic
word Imâm, which answers to the Latin Antistes. This title the Mohammedans
give to their priests, who begin the prayers in their mosques, and whom all
the congregation follow.
h That is, the Caaba, which is usually called, by way of eminence, the
House. Of the sanctity of this building, and other particulars relating to
it, see the Preliminary Discourse, Sect. IV.
i A place so called within the inner enclosure of the Caaba, where they
pretend to show the print of his foot in a stone.4
k The Arabic word is Moslemûna, in the singular Moslem, which the
Mohammedans take as a title peculiar to themselves. The Europeans generally
write and pronounce it Musulman.

3 Jallalo'ddin. 4 See the Prelim. Disc.,
Sect. IV.

LORD, send them likewise an apostle from among them, who may declare thy
signs unto them, and teach them the book of the Koran and wisdom, and may
purify them; for thou art mighty and wise.
Who will be averse to the religion of Abraham, but he whose mind is
infatuated? Surely we have chosen him in this world, and in that which is to
come he shall be one of the righteous.
When his LORD said unto him, Resign thyself unto me; he answered, I have
resigned myself unto the LORD of all creatures.
And Abraham bequeathed this religion to his children, and Jacob did the
same, saying, My children, verily GOD hath chosen this religion for you,
therefore die not, unless ye also be resigned.
Were ye present when Jacob was at the point of death? when he said to his
sons, Whom will ye worship after me? They answered, We will worship thy GOD,
and the GOD of thy fathers Abraham, and Ismael, and Isaac, one GOD, and to him
will we be resigned.
That people are now passed away, they have what they have gained,l and ye
shall have what ye gain; and ye shall not be questioned concerning that which
they have done.
They say, Become Jews or Christians that ye may be directed. Say, Nay we
follow the religion of Abraham the orthodox, who was no idolater.
130 Say, We believe in GOD, and that which hath been sent down unto us, and
that which hath been sent down unto Abraham, and Ismael, and Isaac, and Jacob,
and the tribes, and that which was delivered unto Moses, and Jesus, and that
which was delivered unto the prophets from their LORD: We make no distinction
between any of them, and to GOD are we resigned.
Now if they believe according to what ye believe, they are surely
directed, but if they turn back, they are in schism. GOD shall support thee
against them, for he is in the hearer, the wise.
The baptism of GODm have we received, and who is better than GOD to
baptize? him do we worship.
Say, Will ye dispute with us concerning GOD,n who is our LORD, and your
LORD? we have our works, and ye have your works, and unto him are we sincerely
devoted.
Will ye say, truly Abraham, and Ismael, and Isaac, and Jacob, and the
tribes were Jews or Christians? Say, are ye wiser, or GOD? And who is more
unjust than he who hideth the testimony which he hath received from GOD?o But
GOD is not regardless of that which ye do.
That people are passed away, they have what they have gained, and ye
shall have what ye gain, nor shall ye be questioned concerning that which they
have done.