At the period when Mohammed was using the utmost endeavor to turn his people from idolatry to the Faith faith of Abraham, the Arabs had no religious writings acknowledged in common by them all, so that it was a matter of extreme difficulty to make them see the evils of their native faiths. There were three religions in the Peninsula - the Sabaean<ref>The Sabaean have disappeared. No trace of them anywhere remains, and even of their history but little is known. We are told by Eastern authorities (what follows is from Abu Feda, who quotes from Abu Isa alMaghrabi) that they were the first of all peoples who inhabited Syria; that they derived their faith from Seth and Idris(Enoch); and that they possessed a book called ''Pages of Seth'', In which were inculcated righteousness, truth, bravery, care of the poor, and avoidance of evil. They had seven times for prayer, five of which were at the same hour as chosen by the Prophet. They prayed also for the dead, but without prostration; fasted thirty days from night to sunrise, and also if any new moon rose badly, for the remaining day of the month; observed Fed from the setting of their five stars; and venerated the Kaaba. Hence we see that the Sabaeans kept many observances still in force among the Moslems.</ref>, Jewish, and Christian - each of which, as we hope to show, helped to nurse Islam, which at the first lay like an infant in its cradle.
==Jewish Sources==
We turn to the Jews. Of Course course it is known to all how numerous and powerful the race was in Arabia at the time of Mohammed, and especially before the Hijra. Amongst their chief tribes were the Beni CoreitzaBani Quraizah, CainucaaBani Qainuqa, and NadhirBani al Nadir, having their three villages in the vicinity of Medina.
When it became manifest that the Jews would in no wise recognize the prophetic office of Mohammed, he fought several severe battles with them and, not without difficulty, either took them prisoners and slew them with the sword, or at last expelled them from the land. Now, although these Jews were an ignorant people, yet they possessed and carefully preserved the Torah, the Psalms, etc., and were called (as also the Christians) The People of the Book. Though the nation at large knew little or nothing of Hebrew, yet (like the Jews we see in Persia at the present day) they were familiar with the stories of the Talmud and the tales which had come down from their ancestors, and which, being ignorant of their own Sacred sacred books, they regarded as holy and divine.
The ignorant Arabs of the day looked upon their neighbors the Jews with honor and respect as being of the seed of Abraham, and possessed of the Word of God. Hence when the Prophet turned aside from idols as hateful to the Almighty, and sought to bring his people back to the faith of Abraham, he betook himself with the utmost care to learn in what the teaching, customs, and obligations of that Faith consisted. Comparing these with the Qur'an and Jewish Tradition, we find the closest similarity between the two. Thus the Qur'an throughout bears witness to the faith of Abraham, to the truth of the Jewish religion, and the heavenly origin of their divine books. The following passages will be found to that effect:- Dispute not with the People of the Book, but in the mildest way, excepting such as behave injuriously; and say, We believe in that which has been revealed unto us, and in that which has been revealed unto you; our God and your God is One, and to Him we are resigned. And again:- Say, We believe in God, and in that which has been sent down unto us, and and in that which was sent down unto Abraham and Ishmael, and Isaac and Jacob, and the Tribes; and in that which was delivered unto Moses and Jesus, and in that which was delivered to the Prophets from the Lord. We make no distinction between any of them; and to Him we are resigned. At this period, also, Mohammed made the Holy House (Jerusalem) the Qibla of his followers, being then, (as it has since remained) the Qibla of the Jews.
The following passages will be found to that effect: :Dispute not with the People of the Book, but in the mildest way, excepting such as behave injuriously; and say, We believe in that which has been revealed unto us, and in that which has been revealed unto you; our God and your God is One, and to Him we are resigned. And again: :Say, We believe in God, and in that which has been sent down unto us, and and in that which was sent down unto Abraham and Ishmael, and Isaac and Jacob, and the Tribes; and in that which was delivered unto Moses and Jesus, and in that which was delivered to the Prophets from the Lord. We make no distinction between any of them; and to Him we are resigned. At this period, also, Mohammed made the Holy House (Jerusalem) the Qibla of his followers, being then, (as it has since remained) the Qibla of the Jews. To this it might be objected that Mohammed, as the "illiterate prophet,"<ref>Surah vii. 156. The word used for illiterate is Ommy. R. Geiger's view is that this word has an altogether different meaning -- viz. that Mohammed held he was of the Ommat or Arab people, and not an Ajemy or non-Arab, as a Jew would be held to be. But seeing that the word has been universally held to mean unlearned (and unable to read), I think we must accept that interpretation. It does not, however, much matter in the present argument.</ref> must have been unable to read, and how then could he have gained all this knowledge from Jewish literature? But even admitting it to have been so, it must still have been easy enough for him to have learned all about their beliefs and customs and tales from his companions, such as Abdullah, WaracaWaraqa, or even himself from his Jewish friends. For these people, though they had but an imperfect knowledge of the Old Testament Jewish Scriptures, yet well knew the tales current amongst the Jewish nation.
==Comparison of Qur'an to ''Aggadah'' in the Talmud==
And now, if we compare the Qur'an with the tales in the Talmud and other books still current among the Jews, it becomes evident that although the Qur'an speaks of Abraham and many others of whom we read in the Torah, still all the wild stories it tells us are taken from Jewish traditional Sourcessources. And we shall now give a few specimens to prove that it is so.
===Cain and Abel.===
In Surah v. 30-35 we have the following passage:-
:And tell them the story truly of the two sons of Adam. When they offered up their sacrifice, and it was accepted from one of them, and not accepted from the other, Cain said, "I will kill thee." Abel answered, "God accepteth (offerings) of the pious alone. If thou stretchest forth thine hand against me to kill me, I will not stretch forth my hand to kill thee; for I fear God, the Lord of all worlds. I desire that thou shouldest bear my sin and thine own sin, and become a dweller in the Fire, for that is the punishment of the oppressor." But the soul of Cain inclined him to slay his brother, and he slew him; then he became one of the destroyed. And God sent a raven which scratched the earth to shew him how he should hide his brother's body. He said, "Woe is me! I am not able to belike be like the raven"; and he became one of those that repent (v. 35). For this cause we wrote unto the children of Israel that he who slayeth a soul, -- without having slain a soul or committed wickedness in the earth, -- shall be as if he had slain all mankind; and whosoever saveth a soul alive, shall be as if he had saved all mankind.
Now this conversation and affair of Cain and Abel, as given above in the Qur'an, has been told us in a variety of ways by the Jews. Thus when Cain, according to them, said there was no punishment for sin and no reward for virtue, Abel, holding just exactly the reverse, was killed by Cain with a stone. So also in the book Pirke Rabbi Eleazer, we find the Source of the burying of Abel as described in the CoranQur'an, there being no difference excepting that the raven indicates the mode to Adam instead of to Cain, as follows:-Adam and Eve, sitting by the corpse, wept not knowing what to do, for they had as yet no knowledge of burial. A raven coming up, took the dead body of its fellow, and having scratched up the earth, buried it thus before their eyes. Adam said, Let us follow the example of the raven, and so taking up Abel's body buried it at once.<ref>LTargum of Jonathan ben Uzziah; also the Targum of Jerusalem. In Arabic Cain is called Cabtl.</ref>
:Adam and Eve, sitting by the corpse, wept not knowing what to do, for they had as yet no knowledge of burial. A raven coming up, took the dead body of its fellow, and having scratched up the earth, buried it thus before their eyes. Adam said, Let us follow the example of the raven, and so taking up Abel's body buried it at once.<ref>LTargum of Jonathan ben Uzziah; also the Targum of Jerusalem. In Arabic Cain is called Cabtl.</ref> If the Reader reader will look at the last verse (35) in the quotation above from Surah v. of the Qur'an, he will see that it has no connection with the one preceding. The relation is explained thus in the Mishnah Sanhedrin, where in quoting from Genesis the verse, - The voice of thy brother's blood crieth unto me from the ground,<ref>Gen. iv. 10, "Bloods" in the margin for blood.</ref> - the Commentator writes as follows:- :"As regards Cain who killed his brother, the Lord addressing him does not say, 'The voice of thy brother's blood crieth out,' but 'the voice of his Bloods'; - meaning not his blood alone, but that of his descendants; and this to shew that since Adam was created alone, so he that kills an Israelite is, by the plural here used, counted as if he had killed the world at large; and he who saves a single Israelite is counted as if he had saved the whole world." Now, if we look at the thirty-fifth verse of the text above quoted, it will be found almost exactly the same as these last words of this old Jewish commentary. But we see that only part is given in the Qur'an, and the other part omitted. And this omitted part is the connecting link between the two passages in the Qur'an, without which they are unintelligible.
===Abraham saved from Nimrod's fire===
The story is scattered over various passages of the Qur'an, chiefly in those noted below.<ref>Surah ii. 260, vi. 74-84, xxi. 52-72, xix. 42-50, xxvi. 69-79,xxix.15, 16, xxxvii. 81-95, xliii. 25-27, Ixix. 4, and other passages</ref> Now whoever will read these, as well as the Traditional Records of the Moslems,<ref>Such as the Qissas al Anbia and ArPish Araish al Majalis.</ref> will at once perceive that the tale as there told has been taken from one of the ancient Jewish books called Midrash RabbhhRabbah. To bring this clearly to view, we must first shew the history as given in the Qur'an and Moslem writings, and then compare it with the Jewish tale in the above book. In a work of Abdul Feda we have the Moslem story as follows.<ref>Ancient History from the Mukhtasar fi Akhb~r ii Bashar.</ref> :‘Azar, Abraham's father used to construct idols, and hand them over to his son to sell Abraham would go about crying, "Who will buy that which will hurt and not benefit him?" Then when God Almighty commanded him to call his people to the Divine unity, his father refused the call, and so did his people. Thus the matter spread abroad till it reached Nimrod, son of Cush, king over the country who took Father Abraham, and cast him into a fierce fire; but the fire grew cool and pleasant unto Abraham, who came out of it after some days. And thereupon his people believed in him. Again, in the Araish al Majalis we read: :Before this, when Abraham one night came up out of his cave and saw the stars before the moon arose, he said: This is my Preserver. (Surah 6:76) ''And when the night overshadowed him, he saw a star, and said, This is my Lord; and when it set, he said, love not those that set. And when he saw the moon rising, he said, This is my Lord; but when it set, he said, Verily if my Lord direct me not, I shall be of those that go astray. And when he saw the sun rising, he said, This is my Lord; this is the greatest. But when it set, he said, O my people! Verily I am clear of that which ye associate together with God. Verily I direct my face unto him who hath created the heavens and the earth. I am orthodox, and not one of the idolaters.'' :They say that Abraham's father used to make idol images and give them to Abraham to sell. So Abraham taking them about would cry: ''"These will neither hurt nor help him that buys,"'' so that no one bought from him. And when it was not sold, he took an image to the stream, and striking its head, would say, ''Drink, my poor one! in derision'', - for his people and the heathen around him to hear. So when his people objected, he said, ''Ah! do ye dispute with me concerning God, and verily God hath directed me….And this Is our argument wherewith We furnished Abraham for his people. We raise the dignity of whom we wish, for thy Lord is wise and knowing. (Surah 6: 80-85)'' :And so in the end Abraham overcame his, People by such arguments. Then he called his father Azar to the true faith, and said: ''O my father, wherefore dost thou worship that which , neither hears nor sees, nor yet doth profit thee in any way and so on to the end of the story. (Surah 19:40)'' :But his rather refused that to which Abraham called him; whereupon Abraham cried aloud to his, people that he was free from what they worshipped and thus made known his faith to them. He said, ''what think ye? That which ye worship, and your forefathers also, are mine enemies, excepting only the lord of the worlds (Surah 26:75-77)''"
In a work :They said, Whom then dost thou worship? He answered, "The Lord of Abdul Feda we have the Moslem story as followsall worlds.<ref>Ancient History from the Mukhtasar fi Akhb~r ii Bashar.</ref> ‘Azar, Abraham's father used to construct idols, and hand them over to his son to sell Abraham would go about crying, "Who will buy that which will hurt and not benefit him"Dost thou mean Nimrod?" Then when God Almighty commanded him to call his people to the Divine unity"Nay, his father refused the callbut he that created me and guideth me, " and so did his peopleon. Thus the matter The thing then spread abroad among the people, till it reached the ears of the tyrant Nimrod, son of CushWho sent for him, king over the country who took Father and said: ''"O Abraham, and cast ! Dost thou hold him into a fierce fireto be thy god that hath Sent thee; but the fire grew cool dost thou call to his worship and pleasant unto Abraham, who came out speak of it after some days. And thereupon his people believed in power to those that worship other than him? Who is he?"'' Abraham replied.''"My Lord, he that giveth life, and giveth death." (Surah 2:260)''
Again, in the Araish al Majalis we read: Before thisNimrod answered . "I give life, when Abraham one night came up out of his cave and saw the stars before the moon arose, he said: This is my Preservercause to die. (Surah 6" Abraham asked:76) ''And when the night overshadowed him, he saw a star"How dost thou make alive, and said, This is cause to die?"'' Nimrod replied: ''"I take two men who at my Lord; and when it sethands deserve death, he saidone I kill, ! love not those that · set. And when he saw who thus dies; the moon rising, he said, This is my Lord; but when it set, he said, Verily if my Lord direct me not, other I shall be of those that go astrayforgive. And when he saw the sun rising, he said, This who thus is my Lord; this is the greatestmade alive. But when it set"'' Whereupon Abraham answered, he said, O my people! "Verily I am clear of that which ye associate together with God. Verily I direct my face unto him who hath created bringeth the heavens and sun from the earth. I am orthodoxEast, and not one of now do thou bring him from the idolatersWest.''"(Surah 2:260)
They say that Abraham's father used to make idol images and give them to Abraham to sell. So Abraham taking them about would cry: ''"These will neither hurt nor help him that buys,"'' so that no one bought from him. And when it was not sold, he took an image to the stream, and striking its head, would say, ''Drink, my poor one! in derision'', - for his people and the heathen around him to hear. So when his people objected, he said, ''Ah! do ye dispute with me concerning God, and verily God hath directed me….And this Is our argument wherewith We furnished Abraham for his people. We raise the dignity of whom we wish, for thy Lord is wise and knowing. (Surah 6: 80-85)'' And so in the end Abraham overcame his, People by such arguments. Then he called his father Azar to the true faith, and said: ''O my father, wherefore dost thou worship that which , neither hears nor sees, nor yet doth profit thee in any way and so on to the end of the story. (Surah 19:40)'' But his rather refused that to which Abraham called him; whereupon Abraham cried aloud to his, people that he was free from what they worshipped and thus made known his faith to them. He said, ''what think ye? That which ye worship, and your forefathers also, are mine enemies, excepting only the lord of the worlds (Surah 26:75-77)''" They said, Whom then dost thou worship? He answered, "The Lord of all worlds." "Dost thou mean Nimrod?" "Nay, but he that created me and guideth me," and so on. The thing then spread abroad among the people, till it reached the ears of the tyrant Nimrod, Who sent for him, and said: ''"O Abraham! Dost thou hold him to be thy god that hath Sent thee; dost thou call to his worship and speak of his power to those that worship other than him? Who is he?"'' Abraham replied. ''"My Lord, he that giveth life, and giveth death." (surah 2:260)'' Nimrod answered . "I give life, and cause to die." A. ''"How dost thou make alive, and cause to die?"'' N. ''"I take two men who at my hands deserve death, one I kill, who thus dies; the other I forgive. who thus is made alive."'' Whereupon Abraham answered, "Verily God bringeth the sun from the East, now do thou bring him from the West."(Surah 2:260) Thereupon Nimrod was confounded, and returned him no reply. The people then went away to celebrate their Eed<ref>Surah vi. 76, etc.; all is from the Qur'an so far as in italics; and so also in the next two pages.</ref>, and Abraham, taking the opportunity, broke all the idols but the biggest, and then the story proceeds as follows: When they had prepared food, they set It before their gods and said, "When the time comes we shall return, and the gods having blessed the meat we shall eat thereof." So when Abraham looked upon the gods, and what was set before them, he said derisively. ''"Ah! ye are not eating"'', and when no answer came, ''"What aileth you, that ye do not speak?" and he turned upon them and smote them with his right hand.(Surah 37:90)'' And he kept striking tht:m with a hatchet in his hand. until there remained none but the biggest of thenl. and upon Its neck he hung the axe.(Surah 21:59) ) ''He broke them all in pieces except the biggest, that they might lay the blame on it.'' Now when the People returned from their Eed to the house of their gods, and saw it in such a Stafe, they said, ''Who hath done this to our gods? Verily he is a wicked one. They answered, We heard a young man speaking of them They call him Abraham.'' He it is, we think, who hath done it. When this reached the tyrant Nimrod and his chief men, ''They said, Bring him before the eyes of the people; perhaps they will bear witness that he hath done this thing.'' And they were afraid to seize him without evidence.<ref>Cotada and Al Sidy are quoted here; and it is added from Al Dzahhak, "Perhaps they may give evidence as to what we should do, and punish him." </ref> So they brought him and said: ''Hast thou done this unto our gods, O Abraham?'' He answered, ''Nay but that big one hath done it''; he was angry that ye worshipped along with him these little idols, and he so much bigger than all; and he brake the whole of them in pieces. Now ask them if they can speak.<ref>A note is here added to the following purport:-- Mohammaed on this remarked that Abraham in all told three lies, all on behalf of the Lord, namely, "I am sick"; "the big one hath done this"; and what he said to the King regarding Sarah, "She is my sister."</ref> When he had said this, ''they turned their backs'', and said (among themselves), ''"Verily it is ye that are the transgressors.. We have never seen him but telling us that we transgress, having those little idols and this great one."'' So they broke the heads of them all, and were amazed that they neither spake nor made any opposition. Then they said (to Abraham), ''Certainly thou knowest that they speak not.'' Thus when the affair with Abraham was ended, he said to them: ''Ah! do ye indeed worship, besides God, that which cannot profit you at all, nor can it injure you. Fie on you, and on that which ye worship besides God! Ah, do ye not understand?''
:When they had prepared food, they set It before their gods and said, "When the time comes we shall return, and the gods having blessed the meat we shall eat thereof." So when Abraham looked upon the gods, and what was set before them, he said derisively. ''"Ah! ye are not eating"'', and when no answer came, ''"What aileth you, that ye do not speak?" and he turned upon them and smote them with his right hand.(Surah 37:90)'' :And he kept striking tht:m with a hatchet in his hand. until there remained none but the biggest of thenl. and upon Its neck he hung the axe.(Surah 21:59) ) :''He broke them all in pieces except the biggest, that they might lay the blame on it.'' Now when the People returned from their Eed to the house of their gods, and saw it in such a Stafe, they said, ''Who hath done this to our gods? Verily he is a wicked one. They answered, We heard a young man speaking of them They call him Abraham.'' He it is, we think, who hath done it. When this reached the tyrant Nimrod and his chief men, ''They said, Bring him before the eyes of the people; perhaps they will bear witness that he hath done this thing.'' And they were afraid to seize him without evidence.<ref>Cotada and Al Sidy are quoted here; and it is added from Al Dzahhak, "Perhaps they may give evidence as to what we should do, and punish him." </ref> :So they brought him and said: ''Hast thou done this unto our gods, O Abraham?'' He answered, ''Nay but that big one hath done it''; he was angry that ye worshipped along with him these little idols, and he so much bigger than all; and he brake the whole of them in pieces. Now ask them if they can speak.<ref>A note is here added to the following purport:-- Mohammaed on this remarked that Abraham in all told three lies, all on behalf of the Lord, namely, "I am sick"; "the big one hath done this"; and what he said to the King regarding Sarah, "She is my sister."</ref> When he had said this, ''they turned their backs'', and said (among themselves), ''"Verily it is ye that are the transgressors.. We have never seen him but telling us that we transgress, having those little idols and this great one."'' So they broke the heads of them all, and were amazed that they neither spake nor made any opposition. Then they said (to Abraham), ''Certainly thou knowest that they speak not.'' Thus when the affair with Abraham was ended, he said to them: ''Ah! do ye indeed worship, besides God, that which cannot profit you at all, nor can it injure you. Fie on you, and on that which ye worship besides God! Ah, do ye not understand?'' When thus overthrown and unable to make any answer, ''they called out, Burn him, and avenge your gods if ye do it.'' Abdallah tells us that the man who cried thus was a Kurd called Zeinun; and the Lord caused the earth to open under him, and there he lies buried till the day of Judgment. When Nimrod and his people were thus gathered together to burn Abraham, they imprisoned him in a house, and built for him a great pile, as we read in Surah Saffat: : ''They said, Build a pile for him and cast him into the glowing fire.'' Then they gathered together quantities of wood and stuff to burn; and so, by the grace of God, Abraham came out of the fire safe and sound, with the words on his lips, - ''God is sufficient for me (Surah 39;39)''; and ''He is the best Supporter (Surah 3. 37)''. For the Lord said, ''O Fire! be thou cool and pleasant unto Abraham.''<ref>In the last few pages the quotations from the Qur'an are all from Surahs 21. and 37., and the verses being so numerous and detached are not numbered in detail; but they will be found in passages succeeding verse 52 of the former, and verse 84 of the latter Surah. The Qur'an passages are throughout printed in italics.</ref>
Now, let us compare the story of Abraham as current amongst the Jews, with the same story in Qur'an and Tradition as given above, and see how they differ or agree. The following is from the Midrash Rabbah on Abraham brought out of Ur (Gen. xv. 7).
Midrash Rabbah:
:Terah used to make images. Going out one day, he told his son Abraham to sell them. When a man came to buy, Abraham asked him how old he was. Fifty or sixty years, he replied. Strange, said the other, that a man sixty years of age should worship things hardly a few days old! On hearing which the man, ashamed, passed on. Then a woman carrying in her hand a cup of wheaten flour said, Place this before the idols. On which, Abraham, getting up, took his staff in his hand, and having broken the idols with it, placed the staff in the hand of the biggest. His father coming up, cried, "Who hath done all this?" Abraham said, "What can be concealed from thee? A woman carrying a cup of wheaten flour asked me to place it before the gods; I took and placed it before them; one said, I will eat it first, and another, I will eat first. Then the big one took the staff, and broke them all in pieces." :His father: "Why do you tell such a tale to me? Do these know anything?" He answered, "Does thine ear hear what thy mouths speaks?" On this his father seized and made him over to Nimrod, who bade him worship Fire. Abraham: "Rather worship Water that putteth out Fire." N. "Then worship Water." A. "Rather worship that which bringeth Water." N. "Then worship the Cloud." A. "in such case, let ua worship Wind that drives away the Cloud." N. "Then worship Wind." A. "Rather let us worship Man that standeth against the wind." On this Nimrod closed: - "If thou arguest with me about things which I am unable to worship other than Fire, into it I will cast thee; then, let the God thou worshippest deliver thee there from." So Abraham went down into the flames, and remained there safe and unhurt.
Comparing, now, this Jewish story with what we saw of it in the Qur'an, little difference will be found; and what there is no doubt arose from Mohammed hearing of it by the ear from the Jews. What makes this the more likely is that Abraham's father is in the Qur'an called Azar,(Surah 6.74) while both in the Midrash and Torah he is called Terah. But the Prophet probably heard the name in Syria (where, as we learn from Eusebius, the name had somewhat of a similar sound), and so remembered it.
The Moslems, of course, hold that their Prophet gained the tale of Abraham's being cast into the fire neither from Jews nol nor Christians, but through Gabriel from on high; and as the Jews, being children of Abraham, so accepted it, the Qur'an, they say, must be right. But it could only have been the common folk among the Jews who believed it so; for those who had any knowledge of its origin must have known its puerility. <ref>The origin of the whole story will be found in ''Genesis 15:7: I am the Lord that brought thee out of Ur of the Chaldees.'' Now Ur in Babylonish means a "city" as In Ur-Shalim (Jerusalem), "the City of Peace." And the Chaldaean Ur1 was the residence of Abraham. This name Ur closely resembles in speech another word, Or signifying light or fire. And so ages after, a Jewish Commentatorjewish commentator<ref>The original Babylonish Babylon text is here given, as indeed the Author author does in most of the Oriental oriental quotations. A close translation is also given, but only the general purport is here attempted.</ref> ignorant of BabylonishBabylon, when translating the Scripture into Chaldean, put the above verse from Genesis, as follows: ''I'm the Lord that delivered thee out of the Chaldean fiery oven.'' The same writer has also the following comment on Genesis 11:27: ''"Now this happened at the time when Nimrod cast Abraham into the oven of fire, because he would not worship the idols, that leave was withheld from the fire to hurt him'' - a strange confusion of words, - Ur the city, for Or light and fire. It is as if a Persian seeing notice of the departure of the English post, should put in his diary that an Englishman had lost his skin, - not knowing that the same word for skin in Persian means the Post in English. No wonder then that an ignorant Jew should have mistaken a word like this, and made it the foundation whereon to build the grand tale of Abraham's fiery Oven. But it is somewhat difficult to understand how a Prophet like Mohammed could have given credence to such a fable, and entered it in a revelation held to have come down from heaven. And yet the evidence of it all is complete, as quoted above from the Jewish writer. Apart from this we know from Genesis that Nimrod lived not in the days of Abraham but ages before his birth. The name indeed is not in the CoranQur'an, though freely given in the Moslem Commentaries and Tradition. As if a historian should tell us that Alexander the Great cast Nadir Shah into the fire, not knowing the ages that elapsed between the two, or that Nadir never was so thrown.</ref>
===Visit of the Queen of Saba (Sheba) to Solomon===
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