Samau'al al-Maghribī. Ifḥām al-Yahūd: Silencing the Jews

SAMAU'AL AL-MAGHRIBi SAMAU'AL AL-MAGHRIBI YAHUD I}'HAM ALIFIHAM AL-YAHUD • SiJenring The Jews Jews Silencing

Edited Translated Edited and Translated by by

Moshe Perlmann Perlmann Moshe

New York New Am.crican "Academy Rcse&wc Academy For Jewish Researc.h A,ericran 1964 1964

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The material publication was assembled number for this this publication over aa number material for assembledover of years. leave of absence from the Harvard Center of Middle A leave from Middle absence the Harvard Center years. Eastern Studies preparation for for enabled me to concentrate Eastern Studies enabled concentrate on the preparation publication of Samau'al's IfJ}.im (and Ibn Kammiini's Samau'al's Ifh1m KammuinS'sTanqnt). publication Tanqih). I A. R. Gibb, am the Director of the Center, Professor H. am grateful Director to the Professor Gibb, Center, grateful Founfor consideration of my plans. A Rockefeller Founfor his his sympathetic Rockefeller consideration my plans. sympathetic helped make plans practicable. practicable. dation make these dation grant these plans grant helped I am indebted ~1rs. Martha ~1artha Smith put the manuscript indebted to Mrs. Smith who put manuscript into and Charles Wendell whose invaluable help into shape, and Charles Wendell whose to invaluable help II enjoyed shape, enjoyed during work. the work. various stages stages of the during various It gives great pleasure pleasure to thank whose facilities facilities me great thank the libraries librarieswhose gives me II was was privileged privileged to use in particular, those made availuse and, those who made availand, particular, able basic manuscripts. able the the basic manuscripts. The notes notes marked may be of which follow marked "B," follow the translation, "B," which translation,may reader interested details and and bibliography. bibliography. value the reader further details value to the interested in further Both in Arabic Both English, the pages pages of the basic basic manuscript Arabic and and in English, manuscript are indicated are parallel indicated in order order to facilitate facilitate the the identification identification of parallel passages. passages. Los Angeles, 1964. Los Angeles, April April 1964.

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to

Contents Contents

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Introduction Translation Translation

33-93 33-93

Silencing Silencing the Jews Jews

33-73 33-73

The Conversion Conversion (Autobiography) (Autobiography)

74-88 74-88

An Anonymous An Anonymous Epistle Epistle

89-90 89-90

The Reply Reply

91-93 91-93

B Notes Notes

94-102 94-102 103-104 103-104

Index Index Arabic Arabic Section Section The Texts Texts

Arabic and Appendix: Hebrew sources and Hebrew sources on Samau'al on Samau'al Appendix: Arabic

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from the the usual usual abbreviations, Apart from have abbreviations,the following Apart symbols have following symbols been been used notes: used in the the notes: Baron S. and Religious Religious History History of of the Jews, Jews, S. W., A Social Social and 2nd 2nd ed. ed. (New 1952- )) York, 1952(New York, .Bergmann J., Apologelik im neutestamentlichen im neutestammtlichen Jiidische Apologetik J., Jiidisc~e Bergmann Zeitalter (Berlin, Zeitalter (Berlin, 1908) 1908) B., fuifs et Chretiens dans Ie monde monde occidental occidental Blumenkranz Blumenkranz Chretiens dans le B., Juifs 1960) 430-1096 (Paris, (Paris, 1960) Clair~TJSdaJl W., A A Manual Manual of the Leading Mohammedan Mohammedan Obthe Clair-Tisdall of Leading jections to Christianity to (London, 1912) 1912) jections Christianity(London, Encyclopaedia of Islam E Islam E I Encyclopaedia of Elbogen I., judische Gottesdienst Gottesdienst(Leipzig, I., Der jiidische 1913) Elbogen (Leipzig, 1913) c. Litteratur GAL Geschichte C. Brockelmann Brockelmann GAL Geschichteder der arabischen arabischenLitteratur (Weimar-Leiden, (Weimar-Leiden, 1898-1942) 1898-1942) S - Supplementband Supplementband L., The Legends Jews The the Jews Ginzberg L., of the Ginzberg Legends of (Philadelphia, 1925-47) (Philadelphia, 1925-47) Ibn Hazm Hazm IH IH Ibn Qayyim IQ Qayyim IQ S., Das Leben Leben Jesu jesu nQ£h jUdischen Quellen Krauss nach jiidischen Kraus Quellen (Berlin, (Berlin, 1902 1902)) Shorter Encyclopedia of Islam (Leiden, SEI Shorter Encyclopedia (Leiden, 1953) of Islam 1953) geschichte der Polemik zwischen zwischen Juden M., UZ ]uden ur geschichte "Zur Schreiner der Polemik Schreiner und M uhammedanern" (in Zeitschrift Zeitschrift und Muhammedanern" der Deutschen M orgenliindischen Gesell.. Gesell. der Deutschen Morgenldndischen schall, v. 42) schaft, 42) SPL M. Steinschneider, Polemisc~e und und apologetisch' Steinschneider,Polemische apologetische Literatur Literatur in a:rabischer S prache in arabischer Sprache (Leipzig, 1877) (Leipzig, 1877) E., Alttestamentliche Alttestamentliche Bibelkritik Bibelkritik in Stein Stein in der der spaetspaethellenistischen Literalur (Lwow, hellenistischenLiteratur (Lwow, 1935) 1935) Hebrew-Aramaic-Arabic Pentateuch Hebrew-Aramaic-Arabic Taj Pentateuch Taj (Jerusalem, (Jerusalem, 1895-1901) 1895-1901) A., H eflenistic Civilization ]6UJS Tcherikover Tcherikover Civilization and the lJws and the A, Hellenistic (Philadelphia, (Philadelphia, 1959) 1959) 12 12

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14: 14

INTRODUCTION INTRODUCTION Samau'al Samau'al al-Maghribi, mathematician, scholar, mathema.tician, distinguishedscholar, al-Maghribi, aa distinguished in what and lived in what is today and physician the twelfth twelfth century, century, lived Syria, today Syria, physician of the and in Iraq and Iran. Born and brought up in the Jewish faith he became and Iran. the faith became Born brought Jewish up Iraq he wrote aa convert to Islam, tract against the Jews convert to wrote aa tract Islam, whereupon Jews whereupon he against the to which an docuto an autobiography. These two docuhe later later appended which he These autobiography. appended historical value. ments are of considerable interest and and historical value. considerableinterest ments are

The The Author Author

Samau'al mentions Samau'al mentions in his his autobiography that his Yehuda his father father Yehuda autobiographythat b. man of considerable b. Abiin, in Hebrew learnconsiderableaccomplishments Hebrew learnAbin, aa man accomplishments and writing, both prose writing, both and verse, had emigrated from the West. ing and had from West. ing and verse, emigrated prose has been been suggested It has that the father can be identified with a minor that the father can minor identified suggested Hebrew Hebrew poet the time. time. After After settling settli~g in the the East, perhaps to East, perhaps poet of the escape persecution under under the the Almoravides, Yehuda married married into aa Almoravides, Yehuda escape persecution 1 distinguished family in Baghdad. distinguishedfamily Baghdad.' Samau'al's first Samau'al's first teacher teacher was was his his father good father who later later employed employed good for his instructorsfor instructors his gifted son. Up age 13, Hebrew, Bible and son. to and the Bible gifted Up age 13, Hebrew, its its commentaries commentaries formed formed the curriculum curriculum in which which there there is no trace trace of talmudic talmudic study. study. At the same same time, time, from from age age 10 to 13, Samau'al 13, Samau'al read read first first the the Arabic Arabic fiction fiction literature literature of his his day day - stories, stories, anecanecdotes, popular popular romances romances of knighthood; knighthood; later later he read read the works works of dotes, historians historians (Tabari (Tabari and and Ibn Miskawayh Miskawayh in particular). particular). He shows shows acacwith Arabic quaintance with Arabic poetry.2 Mter boy reached the age After the reached quaintance poetry.2 boy age of and pursued only only secular secular studies: studies: mathematics, mathematics, astronomy, astronomy, and 13, he pursued the theory theory and and practice practice of medicine.3 medicine. 3 Before Before he was twenty twenty he was 1. The data on Samau'al's Samau'al's father father are are sifted sifted by by H. Schirmann Schirmann in v. VI of the Bulletin Bulletin of the Hebrew Hebrew Poetry Poetry Research Research Institute Institute [Jerusalem, [Jerusalem, 1945] 1945] pp. pp. 297 297 sq. sq. Cf. GAL GAL I 488, 488, S I 892; 892; ALJ ALI under under Samuel Samuel b. Abbas. 2. The text published published here here contains contains a few verses verses from from Mutanabbi. Mutanabbi. The unpublished work work on erotica erotica is replete replete with poetical poetical quotations. quotations. Cf. Ahlwardt's Ahlwardt's published Berlin Berlin Catalogue, Catalogue, No. 6381. The medical medical aspect aspect of this this work work is discussed discussed by by L L. Leclerc, Histoire HiJtoir~ de la La medicine medicine arabe, arabe, v. II II (Paris, (Paris, 1876) 1876) pp. pp. 14-18. 14-18. Leclerc, 3. His teachers teachers are are listed in the autobiography. autobiography.

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an accomplished practitioner, and began began the composiaccomplished student and practitioner, composisition and medical sition of a series series of works works on mathematical mathematical and medical subjeeu. subjects. 4 His attainments won him wide recognition. recognition. It has been shown that Samau'al won a place place in the history Islam.66 history of science in medieval Islam. The The most distinguished Baghdad was the phiphidistinguished of his teachers in Baghdad

6 losopher-physician Perhaps a colleague Abui-l-Barakat.6 colleague of SamauPerhaps losopher-physician Abii.-I-Barakat. 'aI's Hebrew poet Isaac, son of Abraham Ibn Ezra, 'al's was the young young poet 7 the globe-trotting poet-scholar-commentator, from Spain. Spain.7 It is reglobe-trotting poet-scholar-commentator, markable that by converttwo disciples that the teacher and these 'two disciples ended by Judaism to Islam. The old man took the step toward the ing from The step ing end of his life. The poet was full of remorse, The poet remorse, and eager nullify eager to nullify his conversion. It was left to Samau'al to defend, justify, defend, justify, and uphold uphold the transition to the dominant faith. It seems see...~ that Samrau'al physician to important important personSamau'al served as physician

his Ta'rikh hukama' (ed. Lippert, 4. Ibn al-Qifti 646/1249) in his Lippert, LeipTa'rikh al l}ukami' al-Qifti (died (died 646/1249) Leipzig, p. 209) note to Samau'al's and works. works. It seemed devotes aa note Samau'al's life anQ seemed to him him 1903, p. zig, 1903, 209) devotes that Samau'al born in Spain was born whence he migrated Samau'al was father to the migrated with his father Spain whence the conversion was successful East. mcntion~ that fa-~asuna isthat the conversion was successful (wa-aslama East. He mentions (wa-aslama fa-hasuna islimuhu). between Samau'al clash between Samau'al and and Ibn Ibn al-Khashshib knew of a clash al-Khashshab (G.AL limuhu). He knew (GAL S v. problems. mathematical problems. Muslim savant, v. I 493 f.), savant, on mathematical f.), a Muslim Ibn U ?aybica (died follows suit his 'Uyiin al-'anbA' suit in his Abi Usaybica Ibn Abi 'Uyiin al-'anbi' 668/1269-70) follows (died 668/1269-70) v. II, p. note is (ed. A. Mueller, p. 30 f.). His note based on one by is based Cairo, 1884, 1884, v. by Mueller, Cairo, al-Latif b. as well as as on Ibn Muwaffaq b. Yiisuf Ibn al-Qifal-Din 'Abel 'Abd ai-Latif Yisuf ai-Baghdadi al-Baghdadi as al-QifMuwaffaq aI-Din GAL v. is full li. '.Abd al-La~if (died 629/1231, GAL S v. I, p. 880) is full of praise for Saal-Latif for Sati. 'Abd (died 629/1231, p. praise r.nau'al's attainments. mau'al's attainment.? his Ta'rikh Mukhtasar al-duwal al-duwal [ed. A. Bar Ta'rikh Mukhta~ar A. Salihani, Hebraeus (d. 1286' in his Bar Hebraeus Salihani, (d. 1286' Beirut, 18~, p. p. 377] authors. earlier authors. merely reproduces 377] merely Beirut, 1890, reproduces the earlier AI-$afadi his Wafi Osiris v. IX, Rosenthal in Osiris AI-Safadi (died Bodl., cf F. Rosenthal Wafi (Ms Bodl., (died 1363) in his also mentions 1950, p. 560 n. D. 21) 21) repeats earlier 4ata data but also mentions that that he saw saw a 1950, p. repeats the earlier reference eighty-five works. works. Samau'al's listing reference to an autograph listing of eighty-five autograph of Samau'al's 5. F. p. 561, characterizes characterizesone of the the works-against 1950 p. Osiris IX 1950 F. Rosenthal Rosenthal in Osiris works-against and well-documented astrologers-as well-documented exposition "an unusually unusually vigorous vigorous and exposition of the astrologers-as "an as exemplified ~dea of progress progress in scholarship, mathematics." He idea exemplified in the field of mathematics." scholarship, as Samau'al grew as aa Jew, luggests: grew up fact that that Samau'al cultural milieu "The fact milieu of aa Jew, in the cultural up as suggests: "The for his minority have been responsible his intellectual intellectual outlook. outlook. It responsible for appears to have minority group, group, appears which most most of those educated in the Muslim made problems which those educated for problems Muslim him receptive made hinl receptive for consider unimportant as a rule, majority civilization take for for granted civilization would, rule, consider would, as unimportant and take granted majority ." ... became afraid his own boldness .. .. ." own boldness afraid of his somehow became . . He somehow mathematical work Recently an analysis of Samau'al's mathematical work AI-Bahir fi-l-~isab Samau'al's Al-Bahir fi-l-Hisab analysis Recently showed place au tout premier premier rang author 1nerite merite d'etre place that the author showed that algebristes rang des algebristes Mabes. This work also valuable because it preserved preserved various various points points of earlier valuable because is also work is earlier arabes. authors. claims discovery Where Pythagoras authors. \\'here revelation, says says Samau'al, Pythagoras claims discovery by revelation, Samau'al, he method which which is devoid devoid of the doubtful (Samau'al) proceed by by a method doubtful eleclaims to proceed (Samau'al) claims his own that his are so so numerous ment boot. He mentions Dlentions that own writings numerous and is original ment and original to boot. writings are Adil Ambuba that by .Adil AI-Mashriq 1961. all. Of. Cf. the study Ambuba in Al-Mashriq 1961. list them them all. cannot list that he cannot study by 6. See note note B96. B96. Hebrew poetry poetry in Spain work on Hebrew and Provence, Schirmann's work v. I. 7. Cf. H. Schinnann's Provence, v.I. Spain and and T. (Jerusalem, v. II (1956) 687 f. 1954) 624-28, and (Jerusalem, 1954)

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8 'age3. practiced in Iraq, Iraq, Syria, and Adharbayjan. Kurdistan, and Syria, Kurdistan, Adharbayjan.At ages.8 He practiced

the time time of his his conversion Islam he lived lived in Marigha, where he conversion to Islam Maragha, where physician to local dignitaries and on friendly terms with promwas was physician and terms promdignitaries friendly inent personages. He mentions with their their inent personages. contacts with Jews mentions no contacts Jews or with communal work took far away communal life. life. His travels travels and and work took him far from his away from father for for whom whom he shows shows affection father affection and and respect. respect. Upon Upon learning learning of his conversion, the set out from Syria out from his son's son's conversion, the ,father father speedily set Syria to Maspeedily ragha, but died in Mosul on his way. but Mosul his died way. ragha, 9 Maragha principality which which was one of the was the capital the Maragha9was capital of a principality nwnerous numeroussplinter states that that arose ruins of the Seljuk arose on the ruins splinterstates Seljuk empire empire 10 and persisted during period of the It was past the and persisted the period the Crusades. Crusades.10 was past the during the middle of the time politically, that Sathe twelfth twelfth century, Samiddle time that century, a stormy stormy politically, mau'al there, iri H/1163, that there. And was there, in 558 H/1163, settled there. And it was that he emmau'al settled embraced the amidst the congratulations of Muslim dominant faith, amidst the dominant Muslim braced faith, congratulations patrons who rejoiced friends and patrons that the distinguished friends and scholar had had rejoiced that distinguishedscholar finally 11 That same began seen the light true faith. same night faith.'1 light of the true finally seen night he began his refutation refutation of Judaism: alto pen pen his the Jews" Jews" (If\lam (Ifham alJudaism: "Silencing "Silencing the show that Yahiid). He tried tried to show justified in abandoning Judathat he was justified he was Yahud). abandoningJudathat the and that the Jews were benighted, ism, benighted, unreasonable, unreasonable, ignorant, and ism, and Jews were ignorant, and inconsistent. At least one retort - with Samau'al's rebuttal - has 13 Four years been preserved.12 preserved. 12 Four was later a new new edition been edition13 was shaped. Here years later shaped. Here Samau'al the story his visions visions in which Samau'al adds: adds: (1) the which he talked talked to story of his his his namesake, and to to the the Prophet the Prophet Samuel, and namesake,the Muhammad; Prophet Samuel, Prophet Muhammad; (2) explanation why made ,the public earlier; had not not made the visions visions public (2) an explanation why he had earlier; 14 (3) an autobiographic outline. an outline.14 (3) autobiographic rather unpleasantly Sanlau'al boastful about Samau'al is rather about his his m'other's mother's famfamunpleasantlyboastful ily, providential guidance about providential towards the light his very since his ily, about guidance towards light since very served and wrote for for the princes 8. Thus he served lor wrote princes of Maragha Maragha (of and/or Pahlawan (of the Pahlawan rulers of Hisn house), the rulers ~isn Kayfa and aa Baghdad wazir Mu'ayyad Kayfa (Ortokids), Baghdad wazir (Ortokids), and Mu'ayyad alabu Isma'il. Isma'il. Cf. Cf. Goitein Goitein in HUCA v. 34 (1963): din abii data on the mediGeniza data medi(1963): Geniza cal profession. profession. s. v. and Lands 164 f.; EI s. 9. Le Strange and s. s. v. Ildegiz, Strange Lands Ildegiz, Pehlewan; Pehlewan; A. Godard, Godard, Notes Athar-e Iran Notes in Athiir-e Iran I (Haarlem, Dynasties 171. Lane Poole Poole Dynasties 171. The hishis(Haarlem, 1936); 1936); Lane tory and of the town town is is not very clear. The tory of the local dynasties dynasties of the region region and very clear. house ruled Ahmadil house Ahmadil ruled for for over over a century century 505-624, 505-624, H. Cf. E. I. 2 ed. ed. s.v. s.v. Ahmadili; R. Guseinov, Cf. Ahmadili; R. XII-XIII WJ. Siriiskie istochniki zw. istochniki XII-XIII Guseinov, Siriiskie ob ob Azerbaidzhane Azerbaidzhane (Baku, pp. 119-126. 119-126. (Baku, 1960) 1960) pp. 10. This ,vas was the time time when to the West, star of Saladin Saladin West, in Syria-Egypt, Syria-Egypt, the atar was beginning to rise. . . was beginnling rise. 11. 11. Cf. Cf. below below in the autobiography. autobiography. 12. This is the sarcastic sarcastic anonymous 12. below. addressed to Samau'aI. Samau'al. Cf. Cf. below. anonymous epistle epistle addressed 13. 13. In 562/1167. 562/1167. 14. On the autobiography Arab. Autobiographic A.tobiogrtzphi. 27 f. autobiography cf. F. Rosenthal, Rosenthal, Arab. (.4nalecta Orientalia XIV, Rome, (Analecta Orientalia Rome, 1937). 1937).

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about his his achievements birth, and about in study, achievementsin medical work, and tit... birth, and litwork, and study, medical erary activity. erary activity.

Of U Of his his later later years in 570 can be be learned. learned. He He died died in 570 H. H.t5 years nothing nothing can It seems seems that that his his progeny also It also practiced medicine. progeny practiced medicine. The The Book Book

in its The "Silencing" its present form is is aa pamphlet some fIffif"Silencing"in present {onn pamphlet of some thousand words, the thousand consisting of a) the antiJewish treatise, words, consisting a) b) anti-Jewish tratise, b) the author's author'sautobiography. is of an the The latter is something Jewlatter an antisomething of anti-Jewautobiography. ish treatise treatisein its its own own right. ish whole work work is, meis, then, then, aa piece right. The whole piece of medieval directed on on behalf behalf of of Islam Islam against dieval polemics and Judapolemics directed Jews and Judaagainst Jews ism. With With his his usual usual self-admiration, ism. author indicates the author indicates that that since since self-admiration,the previous treatises by Muslim authors are ininauthors are previous polemic polemic treatises by distinguished distinguishedMuslim has adequate, he has decided to use his "inside knowledge" of Jewish decided use his "inside knowledge" adequate, Jewish and affairs affairs to to ~ist scriptures assist the the community in its the believers its believers in scripturesand community of the with the disputations disputationswith the Jews. Jews. teen teen

The The Background Background The polemic literature of Islam Islam is directed, for the most most part, polemic literature directed, for part, the far more against far more numerous and powerful Christians; the Jews numerous and against Jews powerful Christians; the are considered are considered only passing. Still, time to time, time, specifically from time Still, from only in passing. specifically tracts have it is not surprising anti-Jewish polemic tracts have appeared, and anti-Jewish polemic appeared, and suspising to find them., find that that it was was the Jewish Jewish converts converts to Islam Islam who produced produced them, supplying the the font font of information infonn'ation and and argumentation argumentation against against JudaJudasupplying ism. 16 Christian Christian converts converts to Islam Islam also also served served as as a quarry quarry of Islamic Islamic ism.'6 both polemics againt both scripturary faiths. Indeed, Christian views and faiths. Christian and views polemics againt Indeed, scripturary attitudes by the ever-growing ever-growing mass mass attitudes concerning concerning Jews, Jews, brought brought along along by of Christian Christian converts converts to Islam, Islam, could could not fail fail to percolate percolate into Islam.17 Islam. I " 15. Ibn Ibn al-Qifti al-Qifti gives gives the the date date of of death death as close close to 570 570 H., H., Ibn Ibn Abi Abi Usaybi'a U~aybica and and Safadi ~afadi as 576. 576. Ibn Ibn Abi Abi Usaybi'a Usaybi'a mentions mentions that that Samau'al Samau'al died died young young (mata (mata shiibban). This This probably probably means: means: under under the the age age of of fifty. fifty. Samau'al's Samau'al's lifetime lifetime may may shdbban). be be presumed presumed to to have have been been about about 520-570H/1126-1175. 520-570H/1126-1175. The The name name Al-Maghribi AI-Maghribi occurs occurs in in Adharbayjan Adharbayjan as a name name of of physicians physicians and and scholars scholars at at a later later period. period. 16. It It is sufficient sufficient to to glance glance through through the the list list of of polemic polemic tracts tracts in in SteinschneiSteinschnei.. der's der's Polem-Lit. Polem-Lit. (1877) (1877) p. p. 110 110 sq. sq. (which (which of of course course could could be be supplemented supplemented to see see the the prevalence prevalence of of polemics polemics between between Christians Christians and and Muslims, Muslims, and and now) to now) the the impact impact of of converts. converts. Cf. Cf. E. E. Fritsch Fritsch Islam Islam und und Christentum Christentum im im Mittelalter Mittelalter (Breslau, (Breslau, 1930). 1930). 17. 17. By By the the middle middle of of the the ninth ninth century, century, aa Nestorian Nestorian had had written written against against Jews and and was was followed followed by by aa flow flow of of Christian Christian polemics polemics that that dealt dealt with with IsIsJews lam lam but but did did not not mince mince words words about about the the Jews. Jews. Cf. Cf. SPL SPL 45, 45, 416. 416.

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The Koran,18 became aa mine passages. mine of anti-Jewish Koran,"8of course, course, became anti-Jewish passages. emHadith did used and The l:Iadi~h lag behind.'9 behind. 19 Popular preachers used and emdid not not lag Popular preachers 20 the Koran, and bellished such bellished such material. commentatorsof the material.20Scholars, Scholars, commentators Koran, and historianssought past. historians times past. elucidation of references referencesto the the Jews sought elucidation Jews of times from the Old and the Passages from became the Testament became and the New Testament Passages instock-in-trade stock-in-trade of the disputants. are divinely disputants. If the scriptures divinely inscriptures are the Muslims spired, Muslims reasoned, must contain contain references references to the reasoned, they spired, the they must advent advent of Muhammad the Muhammad and and Islam. Islam. If they they do - why why do not the see and understand them; if they do not they must scripturaries see and understand must them; they scripturaries they have have been been either partially distorted, either wholly or tampered distorted, forged, wholly or partially forged, or tampered know with possibly do not know with (tabdil, the scripturaries Besides, the (tabdil, ta~rif). tahrif). Besides, scripturariespossibly the interpretation (taJwil). the right still may contain alal(ta'wil). The scriptures right interpretation may contain scripturesstill lusions (aclam). Muslims held that scriplusions to Islam Islam and and the the Prophet that Muslims held Prophet (aclam). scriptures, by divine and dispensations can by divine command command be changed, tures, laws, laws, and changed, dispensationscan discarded, earlier ones, for earlier or entirely substitutedfor discarded,substituted ones, or abrogated (naskh). (naskh). entirely abrogated at Attempts at solution of the problem along with questions solution the Attempts problem along exegesis, questionsof exegesis, history, and logical resulted in an imlogical consistency history, theology theology - and consistency - resulted broglio. Rationalists quick to ridicule were quick the fervour theoridicule the fervour of the theoRationalistswere broglio. 21 logians of all three faiths. all three faiths.21 logians Jewish centhe Karaites Karaites of the the 8-10th 8-10th cen· schismatics, especially Jewish schismatics, especially the turies, subjected post-biblical various Jewish turies, institutions, especially subjected various Jewish institutions, especially post-biblical Iore,22 partially known and this this was was partially known to Muslims. Muslims. criticism,and lore,2 to criticism, their attempt In their intellectual ferment themselvesto the the intellectual ferment adjust themselves attempt to adjust its influence, in the Islamic had to produce Islamic world world and and to its had influence, the Jews Jews produce refutations of early references and refutations and disputations. Such early anti-Jewish anti-Jewish references disputations. Such 18. Christian Andrae in Der Ursprung 198 f.) draws attention attention to the Christian 18. T. Andrae Ursprung (p. (p. 198 f.) draws polemic of the Prophet. \)rigin arguments in the anti-Jewish origin of many many of the arguments anti-Jewish polemic Prophet. IA. 1937. 19. G. Vajda 19. G. 1937. Vajda in JA in The Joshua Starr Starr Memorial Memorial Volume M. Perlmann Perlmann in The Joshua Volume (Nevi 20. M. (New York, York, 1953) and in lQR and 1954. JQR 1954. can be felt in Khayyt's 21. Khayyafs K. or in Rau's 21. The atmosphere al-Intisar or utK. al-Inti~r Razi's utatmosphere can by P. Kraus Kraus in RSO aI-Ma'am's (ob. terances published by terances published Cf. al-Ma'arr!is RSO 1935. Cf. (ob. 1058) views, 1058) views, ap, Nicholson Studies Islamic Poetry Poetry (Camridge, pp. 144££, Studies in Islamic (Camridge, 1921) 144ff, ap, R. A. Nicholson 1921) pp. 160ff, p. 43£. 173ff. Cf. and ZDMC Baron V, Goldziher in REJ 47, p. 43f. and ZDMG 62, Baron Cf. Goldziher 160ff, 173ff. V, 82-6, 82-6, also Cf. 103..8, Mann in HUCA v. 12/13, also Rosenthal's study Cf. Judah (Phila., 1949). 1949). 103-8, Mann study (Phila., Judah Rosenthal's

M. More REI 106 p. 100 are the following 100 sq.; More recent recent are studies: G. G. Vajda 106 p. following studies: Vajda in REJ sq.; M. Zucker's volume on Saadia's translation and and exegesis Saadia's translation Zucker's volume York, (Hebrew; New York, exegesis (Hebrew; 1959); papers by by F. Gabrieli and L. Gardet L'elaboration de Gabrieli and Gardet in the volume volume L'elaboration 1959); the papers Alexander l'Islam 'Islam (Paris, sources of Hiwi, in the Alexander Jul. Guttmann, Guttmann, On the sources 1957); Jut. (Paris, 1957); Marx Festschrift York, 1950); Nyberg's study diMarx Festschrift (New Classicisme et de1950); H. S. Nyberg's (New York, study in Classicisme clin l'Islam (Paris, din culturel culturel da1lS dans l'histoire l'histoire de de l']slam (Paris, 1957). 1957).

22. Cf. L. Nemoy, Nemoy, Karaite Karaite Anthology Anthology (New Haven, Haven, 1952).

19

refutation of Islamic tenth century still found refutation Islamic arguments found in the tenth century arguments is still works of Saadia the Karaite, Saadia Gaon works Gaon and and the Karaite, al-Qirqisani.2! al-Qirqisani.2 the polemics against by the Special paid to polemics attention was was paid Jews by against the Jews Special attention great Spanish man of letters, Ibn I:!azm,24 who devotes over a hunover hunwho devotes man Ibn Hazm,24 letters, great Spanish and dred pages pages solely positions: criticizing biblical and dred criticizingbiblical solely to routing routing Jewish Jewish positions: and talmudic lore; denouncing detestable Jewish traits; and inveighing talmudic detestable lore; denouncing inveighing Jewish traits; against the employment of Jewish rise of Jewish the employment the rise and the Jewish against Jewish dignitaries dignitariesand discu~ions and beofficials officials in Islamic mentions discussions and disputes Islamic states. states. He mentions disputes between Muslims take the the offensive offensive in tween Muslims and and Jews; Jewish-attempts Jews; Jewish attempts to take them; the wavering position of many Muslims in evaluating them; Jewish evaluating Jewish many Muslims wavering position and scriptures and their claim He is eager and Christian claim to authenticity. Christianscriptures and their authenticity. eager calculapoint out the illogical statements, wrong calculato point the contradictions, contradictions,illogical statements, wrong inabove all, historical misstatements, and above tions, geographical and historical all, intions, misstatements,and geographical and anappropriate utterances about prophets, especially about God God 'and and the prophets, especially anappropriate utterances thropomorphisms ( tajsim ) that occur in the scriptures. Questions that occur thropomorphisms(tajsim) scriptures. Questions are posed on authorship, manner, and purpose of composition are posed and purpose time, manner, composition authorship,time, of the biblical biblical books. however, may may have had books. This This important have had work, however, important work, only circulation on account limited circulation account of the the author's author's precarious only limited precariousrepureputation in Muslim Muslim scholarly circles resulting from his his intransigence tation scholarly circles intransigence resulting from 25 in adhering views.25 theological views. unpopular thedlogic.al adhering to unpopular Samau'al, century later over a century later at another another end of the the Islamic Islamic Samau'al, over wrote world, wrote his compendium polemics against the Jews his of after the world, Jews after compendium polemics against the reading some of earlier literature on the subject. some earlier literature reading subject.

The Pole'micist The Polemicist Thus preserved Muslim polemics diMuslim compendium earliest preserved diThus the earliest compendium of polemics rected against the Jews and their faith was produced by their and faith was rected specifically Jews specifically against produced by the convert to Islam, Samau'al. The "Silencing" contains the convert the Jewish Samau'al. contains Islam, "Silencing" Jewish following (fa~l): 1) sections (fasl): transmis1) opening; 2) abrogation; following sections abrogation; 3) 3) transmisopening; 2) cf. 2; 5) and Muhammad; sion; Muhammad; 6) being the claim to being sion; 4) 4) cf. 5) Jesus Jesus and 6) the claim chosen people; 7) the Jews chosen people; the Bible; Bible; 8) Bible; 9) 8) composition compositionof the Bible; 9) Jews Saadia's Amanit 23. Amanat (ed. S. by S. 23. Saadia's S. Landauer, was translated translated by S. Landauer, Leiden, Leiden, 1881) 1881) was }{osenblatt published by by L. Nemoy Rosenblatt (New'Haven work was was published L. Nemoy (New Haven,J 1948). Qirqisani's Qirqisani's work (New 'York, Islam (v. p. 292 been pubpub292 sq.) had been York, 1939-43). The chapter chapter on Islam (v. II p. sq.) had lished by I. Friedlacnder Friedlacnder in Zeitschrift Zeitschrift fiir fur Assyriologie Assyriologie v. XXVI. lished by XXVI. K. al-Fi~al; 24. Asin Palacios Abenhdzam, especially Palacios Abenhdzam, 24. J(. M. Asin al-Fisal; M. especially v. II (Madrid, (Madrid, 1928) 1928);j The Shorter Shorter Ency~lopaedia The Islam, s.v.; M. Perlmann PAAJR XVIII Perlmann in PAAJR XVIII [1949]. [1949]. Encyclopaediaof Islam, R. Rrunschwig Homenaje a Millas-Vallicrosa Millas-Vallicrosa v. I. (Barcelona, anaBrunschwig in Homenaje (Barcelona, 1954) 1954) anafine !ection section on Judaism lyses amhid. tenth century Tamhid. lyses aa fine Judaism in the tenth century Baqillani's Baqillani's T Goldziher in ZDMG ZDMG 66 p. 166. 25. J. Goldziher 166. J. Friedlaender in Orientalische Orientalische Studien Studien J. Friedlaender (Noeldeke Fests&hrift I 1906), p. 268. (Noeldeke Festschrift 1906), p.

20

on Islam; Islam; 10) levirate, segre10) objectionable Jewish law; levirate, objectionable aspects aspects of JeYtish segregation; 11) Rabbanites and Karaites; 12) epilogue: Karaites; 12) epilogue: sins and folgation; 11) U lies of the Jews., The "Silencing invalidate the Jews. The "Silencing" thus attempts, attempts to invalidate views of the Jews practices as sheer folly. Jews and to deride their practices folly. The faith of the Jews The Jews is based on their concept scriptures, concept of the scriptures., as a of the past and their validity of the scriptures' reliability record validity scriptures' reliability past for the future. The The critique critique of transmission is to demonstrate that first premise premise is a fallacy; the first fallacy; the theory theory of abrogation abrogation is to underpremise. Now Now the deck has been cleared for the atmine the second premise. tack on the Jews' practice: clinging position on the Jews' practice: clinging to their false position scriptures, they wrong notions about Jesus and Muhammad; entertain Muhammad; wrong Jesus scriptures, they to own people; and their ritual and law they falsely claim be God's they falsely people; contain degrading practices and nonns. norms. But the author degrading and absurd practices apparently beyond denunciation denunciation and to exgo beyond apparently thinks it is his task to go plain the source and origin practice, plain origin of the wrong wrong theory theory and wrong wrong practice, on from· symptoms to diagnosis and etiology. The reader thereto go from The go symptoms diagnosis etiology. explanation as to the true origin of the Torah and fore is offered an explanation Torah origin The Torah is a compilathe inlpJied basis of the Jews' behaviour. The Torah implied Jews' compilapriests had a vested interest in by Ezra, The priests tion by Ezra, the Aaronid. The maintaining the rule of the Torah, Torah, and through through it their own rule maintaining in the Second Commonwealth, Davidic House. Commonwealth, to the exclusion of the Davidic That the latter tainted and denigrated in the scriptures. That is why is denigrated why scriptures. The is moulded by 1) an internal factor -- the rabThe Jews' behaviour Jews' by 1) preserve the Jewish by segregation to preserve bis who seek -to from, Jewish community community by segregation from, and animosity toward, non-Jews, non-Jews, and 2) 2) an external factor - the animosity toward, Gentiles' attitude toward the Jews, Jews, and the position Jews, a position of the Jews, people scattered exile among the Gentiles. The Jews are exin The thus among Jews people posed to oppression and persecution from without, and to fraudulent posed oppression persecution misleading misleading from within.

put, rather unThus the discussion of the "Jewish "Jewish question" question" is put, expectedly, ingenious historical and social observations. terms of ingenious expectedly, in tenns passes on from diagnosis Physician that he is, is, Samau'al passes Physician diagnosis to therais prescribed. peutics. Evidently, conversion to Islam However, the peutics. Evidently, prescribed. However, call to the mosque is as simple as it might appear at first. not first. simple might appear mosque proved to be without Judaism without foundation. But why Judaism is proved why conversion anon se'quituT to Islam? It would have been too glaring a turn to glaring non sequitur to tum dominant majority without an enquiry the faith of the dominant majority without enquiry into its tenets and precepts precepts. It is at this point point that a different aspect aspect of Samau'al prominent. becomes prominent.

21 21

T M RGliouIisI The Raiort Samau'a! as the the rationalist. Samau'al paleS rationalist. Reason Reason is the the supreme arbiter supreme arbiter pose as between proofs proofs and concerning facts, between and arguments faiths. As facts, men, men, faiths.. arguments concerning there are various for Reason there are various faiths, Reason to decide decide which which is the the right faiths, it is for right one. To the that aa faith faith is based one. extent that based on alleged reports the extent alleged reports of past past events the transmission monoevents and and on the transmissionof such such reports-and the three three monoreports-and the theistic for Reason theistic faiths faiths all depend on such-it such-it is for Reason to test test the the reports. depend on reports. and again pure logic logic as Again as the spring Samau'al harps his Again and again Samau'al harps on pure spring of his conversion. take the has had conversion. True, had visions visions that that urged him to take the True, he has urged him final final step. But actually, all the the arguments had knownknown all insists, he had actually, he insists, arguments step.. But for conversion for Islam. . To his patron conversionbefore before embracing Islam. his who launches launches embracing patron who him in the the community him of true believers he does mention the true he does believers not mention the community four years visions. visions. For mention of them, For four them, not only years he suppresses any mention suppressesany only for fear but mainly because he wants people to underfor fear of ridicltle, wants people underridicule, but mainly because set of syllogisms and stand and deductions that leads him to stand that that it is a set deductions leads that him syllogisms Islam. Logic will show show that that the the three three faiths faiths and and their their respective founders, Logic will respectivefounders, Moses, Jesus, and have equally and Muhammad, claims to to valid claims Moses, Jesus, Muhammad, may may have equally valid recognition, in which case - this conclusion is not drawn - Islam recognition, be the the most might be most inclusive faith (holding in esteem inclusive faith esteem the the founders founders of might (holding in Judaism and Christianity) just as J ud1aism is the most exclusive (as and as the most exclusive Judaism Christianity) just Judaism (as it rejects the claims of both Christianity and Islam). the claims both and rejects Islam). Christianity Samau'al however, against possibility. Samau'al stumbles, another logical stumbles, however, against another logical possibility. must one one of the \Vhy choose one prophethood an9 one choose the three three faiths? faiths? Why and Why must Why prophethood at all? religion at an? Neither Neither can can be logically demonstrated, or proved. or demonstrated, religion logically proved. In aa most passage, Samau'al most revealing Samau'al hastens hastens to get from the the revealing passage, get away away from unwholesome discussion position by remarking that unwholesome discussion of the the skeptic that skeptic position by remarking the prophets prophets and religions religions - all of them - taught taught the good good life and maintenance of institutions contributed to contributed to social social weUare, and of the the welfare, maintenance institutionsand 26 polity. polity.26 Samau' ai, beginning beginning with proud reason, with pragmatic pragmatic with proud ends with Samau'al, reason, ends prevailing opportunism: accommodation to existing and to prevailing opportunism: accommodation existing society society and religious attitudes. man of the the world, attitudes A man the Islamic Islamic world, he world, of the world, he religious seeks belong" fully. He is proud of its achievements, and has no seeks "to "to belong" and has achievements, fully. proud with the what is to him patience with petty particularism particularism of what the petty an ossified him an ossified patience a remnant of an older and obsolete civilization. minority, a remnant older and civilization. obsolete minority, Thus basic aspect its Thus there there is 3a second second basic tract with with its Samau'al's troct aspect in Samau'al's 26. Cf. F. Rahman, R:1hmaD, Ptophecy Ptophecy in Islam lsltnn (London, (London, 1958) p. 40 f., ff. 1958) p. f, 59 If.

22 22

on ~ the ope one hand waveJ:ing: on the hand unfettered as to the unfettered Reason, doubt as. wavering: Reason, doub~ other validity of faith; on the other hand, logicaB.y equal validity the hand, validity faith; logically equal validity of all faiths, social aD the social value of religion; and rmany value and accommodationto to faiths, religion; finally,J accommodation the convenience of the leading the convenience surrounding civilization. It demonleading surroundingcivilization. demonstrates the gravitation strates gravitation of the marginal man man to the focal Of the marginal focal points points of social environment. his his social environment. new here, 1nere polemics or There is hardly either in the the polemics or in here, either hardly anything anything new the the rationalistic rationalisticattitude. attitude. Elements Elements of both both can can be traced traced to earlier earlier must have sources, been absorbed by our and must have been absorbedby our author author in his his reading sources, and reading and However, no, direct source or major influence be and discussion. discussion.However, no direct source or major influence can be not name discerned. predecessors in the discerned.The author author does does not name any his predecessors the any of his field, does mention mention them them in a general be would be field, though though he does general way. way. It would particular interest: of particular interestto detennine whether he knew determinewhether knew the work work of Ibn Ibn 1:Iazm had written with whom who had written a century earlier and Hazm who and with whom he he shows shows century earlier rouch However, it would rather appear that both used comwould rather much affinity. that both used comaffinity. However, appear mon sources independently. Sets of biblical passages to confound mon sources independently. Sets biblical passages confound the Jews the advent of Islam, the Islam, a critique Jews and/or indicating indicating the advent critique of the for rational oral precepts oral law, search for rational interpretation ancient precepts law, a search interpretation of ancient along rationalistqueries these had had a wide wide circulation. with rationalist circulation. A along with queries - all these number of them monotheistic communities communities and can be traced the monotheistic number traced in the and them can their as well their sects, as well as among Zoroastrians and Manicheans. The same as Zoroastrians and Manicheans. same sects, among interreligious discussion partidiscussionthat that on the one hand contributed to partihand contributed interreligious san.c;hip, zeal, fanaticism, fanaticism, and bigotry, did, other hand, and bigotry, the other did, on the hand, in sanship, zeal, rome minds minds pave pave the way toward the weakness of the some toward recognizing the way weakness the recognizing disputants' claims, the dependence of their views upon certain histhe their hiscertain views disputants' claims, dependence upon torical and the and social social circumstances, the relative relative good various torical and circumstances,and good in various systems. The result was the notion of "equal validity" of proofs, result notion arwas systems. "equal validity" proofs, arand indifferentism (of both mystic guments, and the the rise rise of a mood mood of indifferentism guments,and (of both mystic and 27 skeptic) and tolerance. tolerance.27 skeptic) and Samau'al influence of this trend, but was Samau'al shows shows the the influence was unable this trend, unable to follow it consistently. follow consistently. He combines combinesrelativism relativismwith intoleranceagainst with intolerance against the possible possible crithe JeV\Ts the their tenets, and their and ignoring critenets, avoiding Jews and avoiding and ignoring the the dominant tique faith he is is ch'arnpioning. dominant faith tique of the championing. It is strange that he shows shows no acquaintance literature strange that acquaintance with the literature of Islamic Islamic theology and philosophy. His only reference is to the raand rareference theology only philosophy. tionalist tionali.~ preface preface to KalIla wa-Dimn'a. This is much Kalla wa-Dimna. much as as if somebody somebody in our day were problems on the the basis basis our day were writing social problems religion or social writing on religion of a Shavian preface or Sinclair Lewis.28 Shavian preface or a novel novel by Sinclair Lewis.28 by 27. Ai. M. Perln18nn Perlnann in JQR /QR 1950. pb)'SiciaD. Of. Samau'als reference reference is to the epistle 28. SamautaJs Cf E.. I. epistle of Bardhawayh Bardhawayhthe physicin.

LV. L2v.

23

stands to reason It stands was acquainted reason that that our author was with the phiour author phiacquainted with but was not eager betray that knowledge losophical literature to that in literature but not eager betray losophical knowledge·in designed to commend him to pious readers who regard phiaa tract him readers who tract designed commend regard phipious losophy path to godlessness. 29 as the path godlessness.29 losophy as What Samau'al possibly has to say What the "Jewish Samau'al has "Jewish question" say on the question" is possibly aa reflection of such Jewish intellectuals as were not not as such intellectuals were reflection of the thought thought Jewish or the or able, or trained, to follow the path of the philosophers inclined, or to follow the able, trained, inclined, path philosophers from older contemporary Maimonides (whose Samau'al from Saarlia Saadia to Maimonides (whose older contemporarySamau'al people, and was) in in their the Jewish and their cogitations the destiny Jewish people, was) cogitations on the destiny of the on for its its continued continued existence. existence. on a rationale rationale for Impact Impact rrhe disthe Silencing and the the disVita mentions mentions the the success success of the The Vita Silencing and plausible. semination countries.This seems seminationof copies several countries. seems plausible. copies in several Later polemic literature Later polemic literatureof Islam Islam usually shows the d~rect direct or ininusually shows this type direct influence of the Silencing. important work work of this direct influence Silencing. An important type was was Qarafi's with numerous numerous Qarafi's (d. (d. 684/1285) 684/1285) al-Ajwiba-I-fakhira, al-Ajwiba-l-fakhira, with ms. in the British Museum excerpts from the the Silencing. Indeed aa ms. the British Museum of excerpts from Silencing. Indeed Qarafi's remark: "most tract has has (the "most of this this (the copyist's?) marginal remark: Qarafi's tract copyist's?) marginal by Samau'al." discourse is from from the the Silencing Samau'al." discourseic; Silencing by Likewise, Ibn Qayyim leans heavheavLikewise, Ibn Qayyim al-Jauziya (XIV century) century) leans al-Jauziya (XIV in on the Silencing both in his Hidayat aI-\1ayara, and in the work ily the both his and the work Hidayat al-hayara, ily Silencing Ighathat al-lahfan min ma~a'id ash-shaytan. The quotations min masa'id in al-lahfan the ash-shaytan. Ighathat quotations the so latter are very extensive. latter are very extensive.s Through works the the influence influence of Samau'al must have these works Samau'al must have spread Through these spread even even further. further. When, after Samau'al, the Baghdad hundred years When, aa hundred Samau'al, the Jewish Baghdad Jewish years 'after CritMan~iir b. Kammilna, physician-philosopher Sacd b. his Critb. wrote his Mansiir Sacd Kammuina,wrote physician-philosopher ical Inquiry Inquiry into the Three Faiths, he used Samau'al's tract as the tract as into the Three Faiths, used Samau'al's diMuslim polemics most polemics diand typical most representative summary of Muslim typical summary representativeand and quoted Samau'al's arguments against the rected Jews, Samau'al's the and rected against arguments against against Jews, quoted 31 Jews. by aa Muslim upon Samau'al. author again draws upon rebuff by Samau'al.83 Muslim author again draws Jews. A rebuff 29. Cf. I. Goldziher zuden den antiken islamischen Orthodoxie Orthodoxie zu Goldziher Stellung. alten islamischen Stellung der alte1i r'VissenJchaften (Abh., Nyberg in Classicisme, S. Nyberg 1916); H. S.. Classicisme, p. 134 f. (Abh., Berlin, Wissei:schaften Berlin, 1916); 30. M. Perlmann Journal of Jewish Bibliography Bibliography (New Perlmann in the Journal 1942) (New York, York, 1942) of Jewish and in Stu.di Levi della Vida, v. II (Rome, Studi orientalistici orientatistici in onore di G. Levi 1956). (Rome, 1956).

31. Ibn Kammiina's book is known known from from quotations Pol. Lit. Kammnna'sbook Steinschneider'sPol. quotations in Steinschneider's and Mansur 1bn Kanlmuna etc. (Berlin, lbn Kanmmtina and in L. Hirschfeld, Hirschfeld, Sa'd b. Mansur (Berlin, 1893); 1893); cf. ·analysis by D. H. Balleth MGW/ 1925. Baneth in MGWJ 1925. analysis by

24

In Jewish is mentioned times with with opSamau'al is mentioned aa few times sources, Samau'al Jewish sources, opAlprobrium toward the renegade. Presumably he mentioned by Almentioned is toward the by Presumably renegade. probrium ~arizi (d. ca. 1225).32 The chronicler Yosef Sambari (17 c.) has aa has Yosef ca. chronicler Sambari harizi (17 c.) (d. 1225).32 about him: "He compiled the book "Silenc~ rhymed prose remark book remark about him: "Silencrhymed prose compiled ing," black black as book for as coal, and claimed for the the claimed to have have compiled coal, and ing," compiled aa book faith of Ishmael, Ishmael, and faith and God· God separated him for for evil evil from from all all the the tribes tribes separatedhim of Israel. book which Israel. lie HIe made made many which he distributed this book distributed many copies copies of this to king dignitaries in order to order to find find favour favour with his his new corecoreand dignitaries king and ligionists. "33 ligionists."33 Arabic tract We should an Arabic should also also mention mention an translated into into Latin, tract translated Latin, and Western languages,. which has been erfrom Latin Latin into into many erand from Western which been many languages, roneously connected M arrocani with Samau'al connected with Samau'al (Epistola Samuelis Marrocani (Epistola Samuelis roneously ad R. Isaacum contra errores errores Judaeorum).8 ]udaeorum) .34

T ext and Edition and Edition Text The oldest the Silencing Tehran ms. oldest known known text the Tehran ms. which which text of the Silencing is the claims handwriting, and of aa ms. ms. in Samau'al's claims to be aa copy Samau'al'shandwriting, and is dated dated copy'of 685/1286. 685/1286. Only the not the Instead, the the tract tract appears the autobiography. here, not Only autobiography.Instead, appears here, tract by an an exchange of epistles: one sent Samau'aI followed by tract is one sent to Samau'al is followed exchange epistles: and containing obviously malicious and after his conversion, his and an ironmalicious after and ironconversion, containing obviously by Saical ical query about his his conversion; other rebuttal by Sathe other the rebuttal conversion; the query about mau'al. of. this exch1ange exists in Istanbul also. mau'al. A copy of this Istanbul exists also. exchange copy TIle extant in The Tehran Tehran text differs substantially from that in all the text differs that extant all the substantiallyfrom other some passages appear in a different order; whole pages other copies: a some different whole order; passagesappear copies: pages do not appear of the other texts appear here the other texts do here at all. all. Thus Thus the the earliest availearliest available text gives that of all all the able text from that the other other texts. texts. version different different from gives aa version There peculiar to this this version: is aa further There is further detail detail peculiar the Hebrew version: the Hebrew transliteraquotations, which appear the other texts in Arabic Arabic transliteraall the other texts quotations, which appear in all tion and Hebrew characters tion and translation, charactersas here in Hebrew as well (in translation,appear appear here to an to reproduce the Hebrew script of original an attempt ms. from from the the Hebrew original IDS. attempt reproduce script which the the Tehran Where it differs from the other Where it which Tehran ms. ms. was was copied). from differs other copied). 32. In the third maqama. maqama. connect the Silencing with Abr. b. Daud's Emvn.tl R. Kaufmann tried to connect RaDaud's Emuna D. Kaufmann Silencing with rna (RE] (l~EJ v. X) believe that ma that this thesis is valid. valid. X) but there is no reason to believe Neubauer REJ REJ v. V. 33. Published by Neubauer Published by Adversus Judaeos ]udtUos (Cambridge, p. 228 Bqp. 34. Cf. A. L. Williams Williams Adversus sq. 1935) p. (Cambridge, 1935) The written by b., a The Latin translation of an Arabic tract written Latin tract claims to be a translation convert to Christianity. ChristUa1lit~. Jewish convert

25

texts, the Tehran ms. shows greater struco greater simplicity exposition and strucsimplicity of exposition 1S ture. All these data entitle us to put put it into a category by itself. itself.s category by Presumably, original text written bePresumably, we have here a copy copy of an original in 562 H., in the years i.e. fore the Vita was penned 558-562 H. H., years 558-562 penned The preservation of the epistles points in the direction. The The preservation same The epistles points epistles presumably explain why Samau'al was forced to his write epistles presumably explain why Vila, persist in his claim that pure pure logic Vita, to persist logic and mere consistency consistency of meditation had led him to Islam; and that only only the timing timing of his oonversion by the inspired conversion was to be explained explained by inspired visions he had had in 558, report during 558-562 H. 558, which visions he had not seen fit to report during 558-562 The Hebrew characters were too strange to the Muslim copyists strange copyists and were later dropped, possibly by the author himsdf. himself. There dropped, possibly by is no doubt that all the other texts follow another version, the later version, expanded expanded version. This ~rould years the author, would suggest suggest that over a number of years dictating his tract to copyists (as he himself mentions in the while dictating copyists (as the Yita), polished up original text, adducing new arguments. Vita), polished up original arguments. Not adducing only the author's meticulousn~ but the necessity to rebuff his op. ~ meticulousness, only necessity ponents, whose interest was aroused by by the disc~ons discussions following ponents, following the appearance changes in the appearance of the tract, made Samau'al introduce changes by stages, original original text; whether this was done by stages, resulting resulting in the later version, or in a single revision of the original tract, there was some original single the original order and sequence. The revised version disruption of The original disruption sequence. prepared along with the autobiography) was probably probably prepared along autobiography, in which case it can be dated 562/1166-7. 562/1166-7. Chlonologically, 732/1332." Cairo, dated 732/1332." Chionologically, the next ms. is that of Cairo, It includes the later (longer) version and the Vita. Its contemporary (longer) contemporary is the incomplete containing portion of ms. (735/1334-5) (735/1334-5) containing a portion incomplete Paris IDS. 37 the Silencing and the complete Vita. Silencing complete Vita.37 35. Cat. and Cat. (Ettesami) (Ettesami) of the Majlls Library I 184; II 593. The epistles Majlis Library epistles to and and in the ms. by IstaDbul. Samau'al appear here and ms. Fatih Fatih S141, by S:unau'al appear here 3141, Istanbul. 36. this manuscript manuS<'npt wu 36. Catalogue made for was made for S. Friedmann Friedmann v. VI. A copy Catalogue v. copy of this who put it at the disposal M. Steinschneiger and with the latter's latter's library Steinschneider and disposal of M. library it

later came later pouession of the Library Library of the Jewish Theological Seminary came into the possession Seminary Jewish Theological of Anl ('--a, in Christian ecion in New ·York. S. Friedmann Friedmann was York. S. was the Christian scion of aa family of America, family 01 Jewish extraction, and devoted much energy to a search for territory and a devoted much search for for the Jewish extraction, energy territory for settlement best-known project project being being that his best-known settlement of Jewish that of colonizing Jewish refugees, refugees, his colonizing Midian. He wrote wrote to Steinschneider: Steinschneider: Midian. moge der [tharn ihnen so wenig den Mund stopfen, . .. ihnen m5ge wenig den Mund Ifham ... stopfen, als er es bisher dm

en

anderen anderen Jucien Juden gethan. gethan. 189 f. On Friedmann Cf. p. 189 Friedmann cf. d. N. M. M. Gelber Cf. Steinschneider Steinschneider in ZfHB Gelber 1897, p. ZfHB 1897, v. II-Ill, in Shibat RSM. Landau Landau ib. v. I and in R4sShibat $iyyon $iyyon v. Jerusalem, 1953; J. II-III, Jerusalem, J. M. v. IV (New self'Ul Nov. 1963; IleTzl YeM Book v. Israelitica of Nov. Year Book sena lnaelilica Fracnkel in HIerzl 1963; J. J. Fraenkel York, 1962). York, General etc. 31. pp. 207; '250. etc. (Paris. Index General G. Vajda, l"d,x 37. G. 250. (Paris, 1953) pp.

26

An Istanbul Berlin Istanbul InS. m. follows follows with the date the Berlin date 861./14S6.8I 861/1456. In the not copied in Damascus as recently as 1329/1911 the Vila does not as Vita does Damascus as the recently copied appear.1t Slightly earlier (1328/1899) is a copy made at Jaff~ earlier a made appear." Slightly (1328/1899) Jaffa, in copy which the end the Vita is missing.40 From Cairo and Istanbul of the Vita is missing.40From Cairo and Istanbul which the end 41 come undated tnsS. also undated mss." come also the first to use tract in scholarly S. Munk was the first but Munk use the S. was the tract discussionbut scholarlydiscussion had to use 41 When he had use the ms42 the incomplete Paris ms. When Steinschneider wrote Steinschneiderwrote incomplete Paris his book polemic literature, 41 In book on polemic other text text was was yet his known.i4 literature, no other yet known. 1898, Martin Martin Schreiner acquired copy Schreinerused used Steinschneider's Steinschneider'srecently recently acquired copy for printed about for a fine fine study and printed about one-third transone-third of the text and and transstudy and lated Azhar scholar, more. In 1358/1939 an lated even even more. an Azhar HiMuhammad !.I3oscholar, Muhammad mid al-Fiqqi, mid published Cairo the text of the Jaffa ms., with a Jewin Cairo the text with Jaffa ms., Jewal-Fiqqi, published baiting introduction. printed before before the the tract; Vita is is here introduction.The Vita here printed elsetract; elsebaiting that S&where it follows tract." Yosef Yosef .Sambari, the tract." Sawhere follows the mentions that Sambari, too, too, mentions

InS. ms

The .lfl-Ltjzviba-l-Fakhira precedes the incomplete text of Samau'al that precedes Samau'al in Al-Ajwiba-l-Fdkhira that incomplete text ms. is by the P:tri~ by the thirteenth the Paris ms. thirteenth century century al-Qarifi. al-Qarifi. The IfQam hand, on twenty pages of twenty-three Ifham fragtnent is in aa Maghribi fragment is Maghribi hand, twenty pages twenty-three lines to a page. page. . to twenty-five twenty-five lines Qarafi's printed on the margin treatise and and Ibn Ibn Qayyim's were printed Qarafi's treatise Qayyim's lIidaya Hidaya were margin of bayn al-makhluq by cAbdurrahmln K. al-Hiriq eAbdurrahmin BachaBichawa-l-khaliq (Cairo (Cairo 1905) 1905) by al-fariq bayn al-makhliq wa-I-khaliq chizada. also separately. chizada. The Hidaya Hidaya appeared appeared also separately. pages of clear page. Six pages pagel 38. 38. A~hir Ashir 545. 110 110 pages clear naskhi, thirteen lines lines to the the page. naskhi, thirteen the end end of the tract are beginning of the autobiography. autobiography. are nlis.~ing: tract and and the beginning missing: the The opening marginal notes notes on biblical biblical matters, some marginal contains some unrelated to to matters, unrelated. opening contains are in the the tract~ they are al-Biqa'i (GAL, and aa note note indicates indicates they the handwriting the tract, and (GAL, S handwriting of al-Biq'I who died II, p. p. 177 177 f.) died in 885/1480. 885/1480. f.) who 39. leading to the this ffiS. the location location of this 39. For For infornlation information leading am obliged ms. I am Prof. obliged to Prof. Franz Franz Rosenthal. Rosenthal. Its number is Or. oct 2686 is Or Or 1927-555. Ms Or. Its number 2686 in the Westdeutsehe Westdeutsche Bibliotbek 1927-555. lotIs Bibliothek beautiful handwriting. (forrner This is is aa IDS Preussische Staatsbibliothek). ms in aa beautiful (former Preussische Staatsbibliothek). This handwriting, on pages, eleven lines to a page. page. The copyist 138 pages, eleven lines identifies the author author as on 133 as the copyist identifies pre-Islamic poet poet Salnau'al b. 'Adiya. 'Adiya. Samau'al b. pre-Islamic was published. 40. published. Cf. ms was Cf. n. n. 44. This InS 40. This 41. Cairo Cat. Kalam last mentioned. Cairo Cat. Kalam 1965; 586. The last Reisulkuttab SS6. mentioned 1965; Istanbul, Istanbul, Reisulkuttab was pointed tD8 pointed out by by Prof. Fuat Sezgin, ms Wa! Prof. Fuat mistake in GAL. GAL. Istanbul, correcting correcting aa mistake Sezgin, Istanbul, kind enough He was was kin~ ms. microfilm of the IDJ. enough to supply supply aa miexofilm 42. In ]A ]A 1842. 1842. But he had had discussed 4S. But and his his worb 45. discussed at length author and works in the Catalope length the author Cataogue Hebrew Books of the Hebrew biJ Books of the Bodleian, and later later retumed returned to the subject Bodleian, and subject in his work on the the Arabic work literature Jews. The next mentioned study, by Mar.. of the Arabic literature mentioned study, by MarJews. tin tin Schl'einer, MGW J in 1898 pp. 521 1898 and and pp. for 1899. 521 f. for 1899. Schreiner, appeared appeared in MGWJ 44. Badhl Badhl al-majhiid ifham al-yahiid, al-majhid fi if4am al-yahiid, Cairo, Cairo, 1358/1939. 1'he pamphlet contains first twenty-five pages: the editor's The pamphlet its first contains in its editor's introductioD introduction twenty-five pages: (2-8), biography from AbI U~ybi'a Samau'al's biography from Ibn Ibn Abi note on the IDS ms (2-8;, Samau'al's Usaybi'a (9-11), (9-11), aa note basu ((11), 11 )) the autobiography autobiography (12-24; i~ basis izhir isllm new islam al-mu·allif). al-mu'allif). Then aa new pagination runs pages of which for 79 pages 1-64 give the text runs for which 1-64 text of the Ifham. Ifham. The felt rest pagination reproduces AI-Risla AI-R.i.ai1a al-8abriya al-Yahudtyi by by Isra'il b. ShaIsra'il b. Shareproduces al-Sabi'ya bi-Ib~l al-Diyana al-YahUidtly bi-Ib.Al al..Diyina rQu"il al-Urushlimi, by A. A. E. Schmidt nineteenth century described by in mu'il Schmidt ill al-Urushlimi, aa nineteenth tract, deacribed century tract, ZApis/ci KolUgii KoLUgii Vostokocedov, Vostokov~dovJ v. v. V (1950). Zapiski (1930).

27

mau'al "prefaced "prefaced his book book with a pamphlet pamphlet which which he entitled entitled 'book 'book mau'al gave in it the reason reason for for his conversion." conversion." vision' and gave of the vision' following. pages pages include include the text and and 'a translation of the The following a translation complete long long version, version, as well as new material, material, such such as the variants variants complete shorter version version (T) (T) and and the exchange exchange of epistles epistles between between Saof the shorter mau'al and and his his critic. critic. The Hebrew Hebrew quotations quotations are are reproduced reproduced here here mau'al Hebrew characters characters mostly. mostly. Scribes Scribes ignorant ignorant of Hebrew Hebrew so greatly greatly in Hebrew and variously variously distorted distorted Samau'al's Samau'al's original original transliteration transliteration (which (which and might have indicated the pronunciation Hebrew his circle) of in his indicated the Hebrew circle) pronunciation might have that· it would would be sheer sheer waste waste of space space and and effort effort to use use a transliteratransliterathat more or less less arbitrary arbitrary (in (in conveying conveying tion which which would would have have . to be more tion vowels). 46 the vowels).46 Variations in the the wording wording of eulogies eulogies and and some some simple simple copyists' copyists' Variations ,mistakes slight changes word order are disregarded. order or of word are mistakes slight changes disregarded. the whole whole the the Cairo Cairo ms. ms. is the basis b'asis of the the edition edition of the On the longer version. version. longer He had written written pre45. Schreiner JeCtioo of his study point. H~ devoes a section Schreiner devotes 45. study to this point. viou8ly on the pronunciation pronunciation of Hebrew J-Iebrew (ZATW v. VI). VI). (ZATW vviously

28

Comparison of the Tehran manuscript with the later version (Cairo).

Elements A. Ifl)ln\

T

C Fuller text

Elements A. Iflam

2) ta'wiluhu (shi'iteinfluence?) 3) Hebrew passages in Hebrew characters plus Arabic tram· literation. Not included Included Included. Not included Of the substantial divergences, the following maybe mentioned:

\\lith tafsiruhu

Hebre\v passage! in Arabic transliteration

English

4a

fiote 9

#2

note 21

End of page

"ho\v do you knowu

in

Diff~rences T. Omits last clause of # 1, skips to end of # 2. , continues: His answer must be either "because my father 10 informed me," or "because traditional transmission ascertained

Comparisonof the Tehran manuscript with the later v T C Fuller text 1) Shorter by 1/3: 4b-7a and 18a Other passages miss ous differences ir w Introduces translations with tafsiruhu 2) ta'wiluhu (shi'it Hebrew-passages in 3) Hebrew passage literation. Arabic transliteration Not included Included Included. Not included Of the substantial divergences, the following may b Differences in T. English Omits last clause o #1 continues: His ans ,s-4' "how do you know" informed me," or " it." Continues as follow #2 Another way to sil sion of the faiths' stronger than the prophethood of Mu testimony for Mos The answer thereto unanimity of testim (Cf. 6b-7a; this is new section but ins for the prophethoo End of page Should they say: This passage is l if taken as figur other name, not The answer is: In no other vers to Abraham.

#1 iF 4'

Arabic note 2 note 14

Arabic note 2 note 14

rnote9

Page 2b 3a

note 21

B. Autobiop-aphy C. The EpIStle.

B. Autobiography 0. The Epistles

Page

2b 3a

1/3: 18a-22b not hicluded missing, added; or in different order; Numerin wording. .

4a

&A

111.u·oduces tramlationi

1) Shorter by 4b-7a and Other passages ousdif,ferences

it."

Continues as .follows: Another way to silence them. They assert that the transmission of the faiths' testimony for· the prophethood of Moses is stronger than the transmission of their testimonies for the prophethood of l\.fuhammad and Jesus. For all the faiths bear testimony for ~foses. The answer thereto is that they be questioned concerning the unanimity of testimony - is it true evidence in thei~ -opinion. (Cf. 6b-7a; this is followed by 7a to the beginning of the ne\v section but instead of the ministry of Jesus the testimonies fo1" the prophethood of Muhammad are taken'up. Cf. 7b-8a). Should they· say: This passage is. like other Torah passages whose characters, if taken as figures, would amount to the sum total of. some other nanle, not that of Muhammad . . .

The answer is:

In no other verse of the Tora.h was there an announcement to Abraham.

#1

Rote

lOa

12.

note 13·16 note 11

#3 #3

13a

note 9

15b

note 5

14b

note

#2 Before the lentence "Ezra sawn etc. #2 line 6 "{or 7 days" #2, line 6

13

['.lOncerning Isbmael, except in this verse. This verse then is not at all like other verses of the Torah. And in this verse it is just· this word of the Creator that is a hyperbole, that is the word 'greatly' as it indicates the greatness of the cause of Ishmael. Now· if this verse is ,vithout equal in the Torah, and this word without equal in this verse, then it is only correct to say that the '\Tord has no equal in the (whole) Tor~ in being indicative of the prophethood of Muhammad whoiJ the most excellent progeny of Ishmael. Section defining a paasage in the Torah that indicates the prophethood of (all) the three and their equality by reference to (all) of them. In the last portion with which the Torah closes, they have the follo\ving verse . . . . Different order of the verses quoted.' The Book of Sanluel is mentioned as the source of the quota· tion· (also in the ms. in the Reiselkuttab collection). Note B45 (on the priests).

0t

8b

13a.

12a

XOA

8b

note 9

note 13-16 note 11

aote 13

#2 Before the sentence

#3 #3

#1

"Ezra saw" etc.

note 5

#1

#2 line 6 "for 7 days" #2, line 6

11..

note 4-

#1

l~

Cf. note B45.

note 1

note 4

note 8

0

14b i3b

14b

!17t

Cia

The Greeks also for a long time wt;re preventing them fr,?!¥

praying.

Last sentence omitted. Continues with last paragraph (on Tamar). Story of Lot is followed by that of Tamar. The piece on. Ezra versus the House of David is miuing.

u followeQ.

Concerning Ishma not at all like oth is just this word o the word 'greatly' Ishmael. Now if th this word without to say that the wo being indicative o the most excellent sage in the Torah three and their eq In the last portio the following vers Different order of The Book of Samu tion (also in the m Note B45 (on the

This

Cf. note B45.

The Greeks also f praying. Last sentence om Continues with las Story of Lot is foll The piece on Ezra

Order: ?1, last pa follows a passage o cf. note B66. Follows ?2 with th Thus it follows th abrogated passages This is followed by

Order: § 1, last paragraph and its continuation on I1b.Then follows a passage on the position of Jews under Islamic rule, d. note B66. Follows §2 with this addition: Thus it follqws that in the Torah there are abrogating an4 abrogated passages. This is what We wanted to ~ ~.

by the Epilogue.

31

32

SILENCING TIlE THE JEWS JEWS

lIb] name of God God the [lb] In the name the Merciful, Compassionate.May Merciful, the CompassioDate. May God pray over over our master Muhammad. God pray our master Muhammad. To proceed. proceed. Praise protection for inspired Praise to God God for and protection guidance and inspired guidance from prayer over prophets, and from error; the prophets, over Muhammad, seal of the and error; prayer Muhammad, the seal his pure his pure family. family. is the way It is been graced man who has been with understanding who has way of aa man graced with understanding and and guidance in the right course to exert himself to inquire the course into the himself exert guidance right inquire into circumstances consider with with an examining circumstancesof the life to come, the life and to consider come, and examining and eye what critical eye what he has has inherited from his his father and forefaand critical inherited from father and forefathers. If he considers thers. considersthat masthat legacy strive to mas-virtue, he will strive legacy to be aa virtue, ter it; but ter but if he he will flee its entanglements in order he finds finds it aa vice, flee its order vice, entanglements be well la for for to ensure ensure that that his his life life be with meritorious meritoriousdeeds, well stocked stocked with deeds,la verily, death unseen is in waiting. happy will the end for him death unseen be him is Not will for end verily, waiting. happy who is slow who slow to fortify who spends his religion, and who his time time in folfolfortify his religion, and spends his his natural lowing natural inclinations. inclinations.Only strenuousseekers seekersafter after the truth truth lowing his Only strenuous will succeed will perverted souls succeed in their their quest, with perverted those with and only souls will will only those quest, and permit fables befuddle them.! fables befuddle to them.' permit The ultimate ultimate purpose purpose in writing obwork is to refute this work refute that obwriting this stinate and and stubborn stinate people, and stubbornpeople, and to reveal with what what corruption reveal with their corruptiontheir tenets are are beset. true that, tenets beset. It is true before my authoritiesthat, before time, leading my time, leading authoritiesmay reward be be augmented their reward themselvesto this this matter matter may their augmented-_.- applied applied themselves and pursued and pursued several lin~ of polemics polemics with with the the latter several lines the Jews, but latter Jews, hardly understood most of controversy, nor found it convincing. understood most the nor found convincing. hardly controversy, By using using scriptural passages current current among this book By book clears clears scripturalpassages Jews, this among the Jews, the them. God God made the way blind when the Jews made the when they way to silencing silencing them. Jews blind they with the the text; so th'at tampered with passages, ~ by that these these same same passages, text; so tampered possessed by the Jews, thus serve as might thus serve as evidence against the Jews. evidence Jews, might against Jews. Forcing them admit abrogation them to to admit Forcing abrogation

first point Here is the first Here point with begin to compel with which which II begin them to acaccompel them basis of the wording cq>t abrogation [naskh]2 [naskh]2on the basis their scripcept abrogation wording of their scripture with their Bl accordance with and in in accordance ture and their own own methods. methods.B them: was a there Law We say to them: was there a Divine Law [share] before the reveDivine [sharc] before revesay his coffen coffers become 1la. a. Literally: Literally: his become well stocked provision. In the Koraa, stocked with provision. Koran v. 13 13 God 89, v. God "lies "lies in ambush." ambush." 1. This opening 1. paragraph is in rhymed prese. opening paragraph rhymed prose. Bible by the Koran, 2. by Islam.. 2. Of the Bible Islam. Koran, of Judaism J',daism by

33

lation of the negathe Torah, or was was there there not? not? If they answer in the the negalation Torah, or they answer tive, they deny what the second portion of the first book the Tofirst book of second what tive, they deny portion rah spells rah out: that God legislated unto upon whom be that God Noah unto whom be legislated spells upon peace retaliation for 8 for murder. murder. It says: retaliation says:8 peace

O5X ns riy anln nN C'Nn n~l' C"n?N '^ M4,6HC'~~

,,~ '!)~" IDt'

ci 1~e' 1X Ion C'N~ Cmi C'NM '0' 01 DI'ImC,

[2a] hi5 which means: Whoso Whoso sheddeth man's blood, by [2a] ,vhich by man shall his B2 for in a noble image made man. man.B2 blood be shed; for He image l\ A further is to portion of the the further testimony be found the third found in the third portion testimony first book of the unto Abraham circumthe Torah. Here God Abraham first book Torah. Here God legislated unto circumlegislated cision male child perfonned on the eighth the newly-born cision of the child to be performed newly-born male eighth 4 day after birth. day after birth.4 These precepts, for divine law These - and other such matters - are precepts, positive command or of negative by consists consists either either of positive command or injunction by negative injunction the prophet, or God be by by mouth prophet, or whether it be God to His worshippers, mouth of the worshippers,\vhether by writing writing on scrolls scrolls or or tablets, etc. tablets, etc. by But if they do admit that there there was was some Divine Law, But admit that some Divine Law, we say: say: they do What you about the Torah, did it or did not add someWhat say about or did did it not add someTorah, say you thing precepts? If it did those earlier not add earlier precepts? did not add anything is meanmeanthing to those anything it is ingless, beyond the since it contains contains nothing the earlier earlier legislation and legislation and ingless, since nothing beyond is of no no import. import. Hence, cannot be of divine divine origin. But this, origin. But this, in Hence, it cannot your unbelief. Again, would be tantamount tantamount to unbelief. the Toyour religion, Again, if the religion, would or rah additional, did or did not that addition rah did contain something did not did contain did that addition additional, something prohibit what been permissible? permissible? Should had formerly what had Should they this, formerlybeen they deny prohibit deny this, their thesis two counts. the Torab their thesis is is rendered rendered worthless worthless on on two counts. Firstly, the Torah Firstly, on the forbade previo usly had had manner of work work on the Sabbath, forbade any which previously Sabbath, which any manner 5 itself is indeed been lawful. This lawful.5 This in itself indeed aa case been case of abrogation. abrogation. Secondly, Secondly, in law, purpose than prohibit what addition has has no other other purpose than to prohibit what has has law, any addition or previously been pennitted, or to permit what has previously been to has been what been permit permitted, previously previously forbidden. forbidden. 5a If they does prohibit aa thing, the wise wise one later to to that the onea does not not prohibit say that they say thing, later pennit it, because by so doing he would like someone who combecause so would be comlike someone by doing permit it, mands and its its very is that who mands aa thing that one one who answer is very opposite, thing and opposite, the answer two a its commands a thing and its opposite at two different points in time different points time commands thing and opposite at does command; though his command; not contradict contradict himseH himself in his would be does not though he would aeIf-contradictory B3 two commands the two commands were were simultaneous. simultaneous.BS self-contradictoryif the 1

3. Gen. 9:6 Gen. 9:6 4. Gell. 10-14. 17:10-14. Gen. 17: 5. Ex. Ex. 20:8-11. 5a. God. 5a. i.~., i.e., God.

34

They may may say say that the Torah Tora'h prohibited prohibited what what had formerly formerly They permissible but did not 'not permit pennit what what. had been been unlawful, unlawful, and been permissible that objectionable objectionable abrogation abrogation [naskh [naskh makrih] makriih] consists in in rendering rendering a permitted thing thing but prohibited lawful lawful - for if one has been permitted the prohibited considering it unlawful unlawful unto himself, himself, he is not a abstains from it considering violator; rather he is the violator who who has been enjoined enjoined to abstain violator; solnething, yet yet practices practices it, permitting pennitting unto himself himseH that which which from something, prohibited. B4 has been prohibited.B4 The answer to this is: [2b] He who declares as lawful lawful that which which The prohibited is i~ in the same category category as he who who prohibits prohibits the law has prohibited contravened what the law has declared lawful. For each of them has contravened stipulations of the law and misinterpreted its wording. wording. If If it is posposthe stipulations Torah should shouJd proscribe proscribe that which which has been sible that the law of the Torah belore him, then it is lawful by by Abraham and others before considered lawful possible another which has law declare lawful that which another still should that possible been forbidden in the Torah. FUlthermore, prohibitions prohibitions can either be imposed Furthermore, imposed for all time, God being being displeased the thing d~ with forbidden thing per se; or not disdispleased pleased with it per per se, se, I-Ie may forbid that thing thing for a certain time. He may pleased Now if God forbids working working on the Sabbath, Now Sabbath, it follows that this prohibition was in force also for Abraham, Adam; for Abraham, Noah, Noah, and Adam; prohibition ~"as essentia1lly there was Sabbath in their time, too, and Sabbath was time, too, essentially the reason for prohibition. But if working on Sabbath was not the prohibition. working prohibited to and his predecessors, then the prohibition was Abraham prohibition predecessors, prohibited not per per se, time that the Sabbath, as such, existed. for all the tilne se, i.e., not fOl Consequently, Jews have to conclude that the prohibition prohibition of Consequently, the Jews work on the Sabbath was not for all time and that it is not imposimpossible that this prohibition abrogated at another time. If a prohibition could be abrogated bearer of apostolic arise signs of prophethood apostolic miracles and signs prophethood should arise later, after a long interval, he might bring the message of the abrolater, long message might bring gation law, whether by gation of many many stipulations stipulations of the law, by proscribing proscribing what it has hitherto considered lawful or by by permitting things hitherto permitting things prohibited. prohibited.

If aa man has presented obclear proof presented 'clear proof [of his mission] how can 0bjections be raised concerning his commands and injunctions, irreraised irrejections injunctions, concerning spective they do or do not agree spective of whether they agree with human understanding? for aa long worespecially so when his opponents ing? And especially long time WOl"opponents have for as contrary as those of cleansin« shiped reason as shiped under precepts contrary to reason precepts as cleansing their impurities ashes of the heifer burned by impurities with ashes by the Aaronid priest priest

35

holiday [hajj],6 [~jj]t6 and and the defiling defiling of the pure pure one on the eve of the holiday with these thae very very ashes? ashes? Whilst Whilst what is claimed claimed as revelation revelation unto unto this this man'I is far far more more reasonable. reasonable. man7 Certainly, divine aets and conuiiands commands are are exalted exalted far far above above the aets divine Certainly, human minds minds. But inasmuch inasmuch as religious religious [3al ritual ritual limitations of human limitations ads neither neither benefit benefit God Almighty Almighty nor protect protect Him from from harm, harm, for for acts beyond imperfection, imperfection, or benefit, benefit, or harm, harm, what would would render render He is beyond law for for one people people and propr0impossible or prevent prevent His prescribing prescribing a law impossible scribing it for for another; another; forbidding forbidding something something unto a people, people, only only to scibing declare it lawful lawful for for their their children, children, and and even even forbid forbid it again again for for declare those who come after after them? them? those worshiper oppose oppose God's God's Messeger Messenger who declares declares How can a worshiper which has has been been unlawful unlawful to a group; group; how can the worworlawful that which lawful shiper argue argue that the tlle Apostle Apostle is a fraud fraud after after the Apostle Apostle has proproshiper duced cear clear proof, proof, and and when when reason reason compels compels one to accept accept the AposAp0sduced tle's trustworthiness trustworthiness and and authority? authority? Is this this not sheer sheer presumptuouspresumptuouste's

-- a deviation from truth? error -ness and error

and Silencing the Jews and with Taticmal the Jews the Christians Christianswith and the rational /Woof, proof, and Silencing compeUing to accept Islam them to accept Islam compelling them A sensible one prophet, whose teaching man cannot cannot repudiate sensible man teaching prophet, whose repudiate one and believe has well established, believe and whose whose cause has wide wide acceptance cause is well established,and acceptance and mirathem nor in another. he has neither of them nor witnessed witnessed the miraFor he has seen seen neither another. :For cles the other, believe one the choosesto to believe one and and to repudiate cles of either. either. If he chooses other, repudiate then reproof and us himself to reproof Let us then logically and contempt. logically he exposes exposes himself contempt Let take an example. take an example. ask aa Jew about Moses Thus, rest in peace Moses - may he rest Thus, if we ask Jew about may he peace- seen Moses that the Jew, has seen Moses and witnessedhis his miraand witnessed that is, whether he, mirais, whether he, the Jew, has will admit that has cles, will necessarily admit that he has seen nothing of seen the Jew the cles, the necessarily Jew nothing the kind to him, "How do you know of the proto "How do then say know kind himself. himself. We then the him, say you prophtthood and of his his veracity?" the Jew traMoses and that traveracity?"If the Jew says says that phethood of Moses ditional transmission [tawatur] confinns this, and that the testimoditional transmission[tawatur] confirms this, and that the testimoits truth truth furnish nies the nations nations as as to to its furnish strong rational proof, nies of the strong rational proof, just just as and accounts make us logically certain accounts and us as the the transmission transmissionof reports make certain reports logically we say, of tbt lands and riverswe we have have not not seen, and rivers the existence existenceof lands "There seen, we say, "There ~ Muhammad and Jesus tradition concerning Muhammad and transmissionof tradition such transmis...qon is such concerning Jesus word means means pilgrimAge 6. the word but no doubt the Arabic the the Hebrew no doubt Nuz. 19. Hebrew 6. Nu. 19. In Arabic pilgrimage but meaning . intended. is inteDded. holiday is meaning Jaolid~ 7. i.e. Muhammad. Muhammad. 7. ·i.e.

36

as there there isis for just for Moses, and so so you must believe_ in the believe also the fonner just as former also in Moses, and you must two." two." the Jew If the If "The testimony of my the prophetabout the father about Jew says, says, "The testimony of my father prophethood of of Moses is reason Moses is reason for hood for my affirmation of of his his prophethood," my affinnation prophethood," we say to him, we "But why is your in your in him, "But say to father, in why is your fatker, your opinion, opinion, right right in this matter and immune matter and immune from this from error?" error?" see that Now you that infidels infidels are are also also taught their fathers, you see fathers, taught taught by by their taught what you consider this what consider unbelief; this being done either out of out done of partisaneither you being partisanfor one's faith and reluctance to forsake ship forsake the community and ship for community and abandon one's abandon one's people or because the fathers [3b] and clan, fathers and elders elders clan, or people [3b] have transmitted the 'belief belief to him; and he has accepted it, conaccepted it, therein are are guidance vinced that therein consider guidance and salvation. Now, Now, if you you all the denominations you you repudiate repudiate as unbelievers - though though their followers have inherited their tenets from their fathers just you just as you from have taken your religion from your father and if you your religion your you still consider that what they error and ignorance, they maintain is error ignorance, you you will be obliged obliged to inquire inquire into what you you have taken over from your your father lest it prove prove to be in the same category. category. If he sa.ys, says, "What I have taken over from my my father is truer than what other people have taken from their fathers," fathers," he must propeople produce evidence for the prophethood prophethood of Moses beyond beyond mere following following in his father's footsteps footsteps [taqlid], [taqlid], for he now claims the truth of that by virtue of mere imitation. B5 imitation."B prophethood not by If he asserts that the reason for the truth of what he has been asserts told on the authority authority of his father is that his father surpasses surpasses the fathers of other people people in veracity veracity and knowledge knowledge - as the Jews Jews will assert assert concerning concerning their ancestors - he is obliged obliged to produce produce evidence that his father was more intelligent intelligent and virtuous than the ancestors of other peoples. this, it is a false claim, claim, peoples. Should he claim this, since proof proof of the virtues of anyone anyone of such description description must of nepast. The The assertion of the cessity be adduced from the records of his past. invalid for, with respect respect to records of of the past past on a world Jews is invalid have as many many as other peoples; peoples; rather, rather, in in all truth, truth, scale, they do not have there is no no mention mention of of them thenl among among the peoples peoples who who developed developed the exact them for later later generations. generations. All All that that exact sciences sciences and systematized them is ascribed to in them is ascribed to them in the the sciences, sciences, including including what what they they borrowed borrowed from from others, others, cannot cannot compare compare with with certain of of the the scholarly scholarly disciplines disciplines evolved by the the Greek Greek wise wise men, men, or or with with the the sciences sciences developed developed by by evolved by Aramaic-speaking people people [Nabat]. [Nabatl. As As for for works works by by Muslims, Muslims, they they Aramaic-speaking are are so so numerous numerous that that itit is is impossible impossible for for any any single single human human being being to to

37 37

so encompass that they wrote in anyone scientific discipline, all that they wrote any one 'scientific discipline, so encompass all vast and extensive is their position their literature. such is the the Jews' vast and extensive literature. If such Jews' position the among the nations, then their fathers were their assertion assertion that that their their fathers were the nations, then among the lnost intelligent,' wise and virtuous of men, is groundless. B6 Their most intelligent, wise and virtuous men, groundless.B6Their fathers people, who fathers are are equal the forefathers forefathersof other who were were likelikeother people, equal to the wise progeny of [4a] Noah-peace upon them wise of the progeny son of Noah-peace the son them [4a] Shem Shem the upon both. Now, No,v, if they they admit fathe equality their fathers fathers with with the faboth. admit the equality of their thers of others their progeny unbelief follows who taught it thers others - who their unbelief follows progeny taught that fathers cannot proof of the truth that the truth of relithe testimony cannot be aa proof relitestimony of fathers are with Then they arewith no other argument for the prophethood gion. left no other for the gion. they argument prophethood of Moses than the the testimony Moses than the chain chain of transmission transmission[tawatur]. [tawatur]. testimony of the But for Jesus as But there and Muhammad, just as there is is such such transmission transmissionfor and Muhammad, Jesus just for Moses. is for there believe in Moses because of the testimony there is Moses. If they believe Moses because they testimony prophethood, they accept as of transmission about his his prophethood, as true transmissionabout have to accept true they have B7 also the and of Muh~rnmad peace upon them. the mis..,;ion mission of Jesus also and Muhammad Jesus peace upon them.B7 .l4nother Another way to establish establish abrogation way to abrogation on the basis basis o/their sources on the own sources of their own

to them: We sa)' you live We them: Do you live in in accordance with Mosaic law accordance with Mosaic law say to in the Torah Torah today? If they 'yes;' we them: Is it not we say to them: not said said in today? they say say 'yes,' say to that whosoever touches bone, or or steps present at that whosoever touches aa bone, on aa tomb, or is present at tomb, or steps on death of aa person, will be the person,. will be placed placed in aa state the death state of defilement defilement of which which he he can can rid rid himself himself only with the the ashes the ashes of the the heifer heifer which which the only with .l-\aronid priest used because this Aaronid priest used to to bum?8 cannot deny this burn?8They this, because They cannot deny this, is passage current current among them. Further, is aa passage them: Why Further, we say among them. say to them: Why then have person who bone, then have you that a person who has has touched touched aa bone, you stipulated stipulated that or remains tomb, or corpse remains pure and is to pray and carry the scripand fit is and the tomb, corpse pure carry scrippray ture this is ture - though is contrary is in Y9.llr book? book? what is in your contraryto what though this Because we lack lack the If they purification, that that is, the means means of purification, say: Because is, they say: the ashes of the the heifer, the ashes or the priest to purify purify and pray for the priest and pray for forgiveheifer, or forgivethat because ness, or do do you not think think that because ness, we say: say: Do you, then, think, think, or you, then, you not to perform are unable you unable to perform this dispense with it? this act, with it? If you are you may act, you may dispense they say, 'yes, we may,' they admit that precept has been abrogated admit that has been say, may,' they they 'yes, precept abrogated reason of present by reason present circumstances. circumstances.If they discannot disby 'no, we cannot they say, say, 'no, with the pense with purification,' they that they are impure the purification,' so pense they recognize recognize that they are impure so as they not possess do not long possess the purification. We then' sa.y the means means of purification. they do long as then-say to them: unclean in to you be be unclean them: If you in your own view, and according to view, and your own according to 8. Nu. 19:11,16,17. 19:11, 16, 17.

38

your own sources, to shun for seven continue to shun aa woman woman for do you seven sources,why your own you continue why do be so d'ays after the conclusion of her menstrual period,' [4b] and to be so after the her and conclusion menstrual [4b] days period,9 strict about about it it that strict of one of you touch the garthat should should the the the gannent one touch you gargarment ment ment of the the woman, would declare declare him him and and his his gannent unwoman, you you would garment unBecause this clean? clean? If tRey is aa precept the Torah, this is say: Torah, we say: they say: say: Because precept of the not in the the Torah Is it not Torah that that by the precept intended? But is intended? But by the purity is precept purity cannot attain if you and if your impure state cannot, in your attain purity, and in state cannot, you cannot your your purity, impure removed by belief, as is is the the impurity belief, be removed ablution, as menstruation, by ablution, impurity of menstru~tion, then your then is stronger than the impurity is than the menstruation. your impurity impurity stronger impurity of menstruation. Furthermoreyou consider Furthermore consider the menstruating woman clean if she the woman clean be she be you menstruating not of your community; you will not declare impure her touch, not or your community; you will not declare impure her touch, or the garment she has the that she has touched; confine this this matter matter of menmentouched; you garment that you confine strual strual impurity own community.l0 But that that is not not in the the community.10But your own impurity to your All of which which amounts Torah. or alteration (tabdil) Torah. ...'\ll amounts to to abrogation or alteration abrogation (tabdil) on B8 on your your part. part.38 that this, If they even though the scriptural text (n~.f) does this, even they say say that though the scripturaltext (nass) does not mention mention it, occurs occurs in in their not of law (fiqh), say to them: their system we them: system (fiqh), say what will will you Now what about your those various various points you say say about your legists? legists? All those points of dispute and various various tenets, tenets, numerous numerousas are among as they are dispute and they are you, are among you, the fruit fruit of human they judgment [ijtihad] reahuman effort effort and and judgment and reathey the [ijtihad] and or are soning are they itself? They letradition itself? will say: Our le[istidlil], or soning [istidHil], they tradition say: Our They will took over all that ~sts took over all that is in books of our jurisprudence fronl is from the books our gists jurisprudence the the rabbis rabbis who who drew upon reliable reliable earlier that go go back back drew upon earlier authorities authorities that to Joshua the son the son of Nun, ~1oses ,vho spoke with G'od [kalim to Moses who with God [kalim Joshua spoke Allah] ,11 and Almighty.12 Then that in and to God God Almighty.12 Then it follo\vs follows that in every Allh]," every about which single problem about which two of your your legists legists disagreed, will each will single problem disagreed, each sustain his belief belief in the the matter matter with with a tradition tradition going going back back to God God sustain his Almighty. Thus, Thus, vileness vilen~ pervades pervades them them to such such a degree degree that they they Almighty. ascribe ascribe to God God contradictory contradictory commands commands on any any given given problem. problem. This is precisely precisely the the kind kind of abrogation abrogation the the Jews Jews iepudiate. tepudiate. But But if they they say say that this this dissension dissension is of no practical practical import import because ancient sages, sages, after after dissension dissension on a problem, problem, would would reach reach cause the ancient a joint decision, decision, which which is the final final decision, decision,' we say: say: Their Their rerecourse course to agreement agreement after after dissension dissension is the result result either either of one of the rabbis rabbis giving giving ·up his tradition, tradition, or of a blemish blemish in his tradition tradition causcausup his his to -te..«;tirnony [Sal impugned, which case you should ing be r5a] in which case you should no testimony ing impugned, 15: 19 ·sq. 9. Lev. 15:19 sq. 10. 10. b. Nidda f. 34. }1. An appellation appellation for {or Moses Moses on the basis basis of the Koran Koran 4:162. 4-: 162. )1. 12. 12. Of. Of. Abot I.

39

or longer his behalf; behalf; or considerationto anything transmittedon his anything transmitted give consideration longer give two else, the two opinions, have agreed one of the Le., else, the legists opinions, i.e., abrogate one legists have agreed to abrogate there is other. Yet, that report by by one the report by the the other. that the report one abrogated Yet, there abrogatedthe reportby matters. hardly legist whose not get whose opinions do not many matters. get quashed quashed in many hardly a legist opinions do abroadmit abroThis position position would for one who who does does not admit would be madness madness for the and who considers words of the partners to dispute gation the the and who considers words dispute to partners gation but rather aa be not judgment and rather and speculation, human judgment not the result result of human speculation, tradition. pure divinely-inspired tradition. pure divinely-inspired Another way forcing them to admit admit abrogation Another them to abrogation way of of forcing We say them: What prayers and and fasts? What do do you about your fasts? say to them: your prayers you say say about with Are the ones that Moses left with you? If they say 'y~', ones that Moses left the Are they you? they say 'yes', we they use in their say: But did Moses and his people use to say their prayers prayers as as and his did Moses But people say say: you do: do: you -o -Tm nim3z n'EJ)~ y1ntw Y:1'N~ ,n," N~' ,,) '~'~:l l'pn P5 C~3 Ht lw ,)n"n, 1nlnn1 nstwn nn i'J~:1P' ypn p ,')':t:1p' ,1zY= ' x 'iNi~" ,oy "n·,) r:1p'Q 'M nnN ",:1 ,,~,p n,) ?N l"NM n D iwltv lioy nl nSH 11Tn ,lrp pnn p meaning meaning o0 sound sound a great great trumpet for our our freedom, freedom, [and banner hoist a banner [and hoist trumpet for the to and gather us together from the four corners of the us corners to collect collect us] and us] four gather together from of the earth ground; Blessed Blessed art Lord, who gathereth who gathereth earth to to thy art thou, thou, 0 Lord, holy ground; thy holy the scattered ones people IIsrael.1 srael. 11 the scattered ones of his people of his Or in the the time Moses as as you did they do every time of Moses Or did you do they say say in every day: day: ,tu,~ y C"'~'" J1N M):1' M,nn:1~ ,).. ~y, .., n)'~N':l!) tom,~ :1~n w il 1n:1tR23 mt53t :tt l:syl^ l niw mml "imp l'y Da5tU1:8 n5nnlD

,..

",:1

'n

4V nmt fMJ,:l 'n nnN .C";~'i" .Ivvytl nnH 13s

'j..

aD nnn ,l1nntm ')"~":l ,,)~n),

which which means means beR€store judges as our counseUors at the our judges and our counsellorsas as at the beas aforetime, Restore our aforetime, and ginning; and Jerusalem Thy and build our days, build Jerusalem and console console Thy holy holy city days, and ginning; city in our us [in Blessed art Lord, who who rebuildeth rebuildeth its rebuilding]. art Thou, us [in its Thou, 0 Lord, rebuilding]. Blessed 18 Jerusalem. Jerusalem.'8 after Or do passages testify testify [Sb] that you fabricated them them after do these these passages [5b] that you fabricated the destruction of the Jewish state? the state? the destruction Jewish As burning of the As to the the fast the burning the Temple, fast of its its siege, fast of the the fast siege, Temple, the and made obligatory, did Moses 0bfast of Gedalia the fast which you made oband the Gedalia which did Moses you obligatory, or b. serve or did he his successor, Joshua Nun, enjoin them? serve them, or did his them? them, successor,Joshua Nun, enjoin Or the fast of the the hanging the fast Are these these enjoined Haman? Are enjoined in the Tohanging of Haman? for such rah~ or were reasons that that called additions in added for for reasons such additions called for were they rah, they added 13. From the 'A mUla. 'Amida.

40

course of centuries? centuries? If they they say: say: How does does that compel COOlpel us to the course accept abrogation, say: Because Torah bas this verse: 1. verse:4 Torah this the has we Because say: accept abrogation, I )'011 shaU 'his WOf'd which command you thereof, nor word which command to this shall not add you thereof, nor you dimixish from f10m it.B it. Be Having Having added added precepts, precepts, you you have have abrogated abrogated diminish that verse. ,'erse. that UC~ lyln 'l't~ r&13= 14m D c~nK me 4m "~3N W:K '~N nan ,;)," by ;31 19Dln ,g"c,n K5 N? 14H nwD wOD

Another way way of of establishing establishing the the fact fact of of abrogation abrogation Another say to them: them: Is it not in your your text that God God chose chose from from among among We say children of Israel Israel the first-born first-born that they they may may be consecrated consecrated the children the for holy holy service?15 service?15 They They will say, say, 'yes.' 'yes.' We then then say say to them: them: Is it for not in your your text that that Moses, Moses, when when he descended descended from from the mountain mountain not with the tablets tablets in his his hands hands and and found found the people people worshipping worshipping the the with Lord's calf, stood rim the camp and called: W koso on the Lord's and Whoso is on the of the called: rim at the stood calf, camp side, let him .'lim come unto me.6 me. 16 The sons sons of Levi, Levi, not the first-born, first-born, come unto side, addressedto all, joined him him although his appeal, been all, had been literally addressed although his appeal, literally joined intended the first-born was they they who were were the as it was inasmuchas for the first-borninasmuch intended only only for chosen time, not not the the children Levi. So when when the children of Levi. at the time, God at chosen of God first-born him, and the children and the children of Levi Levi assisted assisted him, deserted him, God first-borndeserted him, God said Moses: 17 said to Moses:17 r r")~::1 s4=n ,,~~ 13 ;~ .;N'ru" ) nnn nnn c"",;n nN .5w l*t npSl nK npN' which Levites instead firstthe Levites the firsthave t.aken taken the instead of which means: means: And I have of all the born Israel. Did not not God, childrenof the revelarevelathe children born among God, following of Israel. among the following the tion of this first-bornfrom from the the privileged the first-born status and and dismissthe tion this verse, verse, dismiss privilegedstatus take cannot deny this, and this will stead? They cannot and will Levites in their their stead? this the Lcvites take the They deny this, compel them to admit either [6a] alteration (bacIa') of divine dealteration divine deadmit either them (bada') compel BIO 18 termination or abrogation. or termination'8 abrogation.B1

Compelling the prophethood them to to accept Jesus prophethoodof accept the of Jesus Compelling them God's prayer and blessing upon him him God's prayer blessingupon 18 the Torah We Is it not Torah that that you them: Is not in the to them: have:19 We say you have: say to ,,,;~, ""n"Q to~~ MS tDr "0" I1D'4N? 4I5l i"~C 140= pp,nc, ppinDl nmllr

this word word which which 1I command command you, 14. 1 All this 13:1 that shall shall )'e Deut. 13: observe to to 14. J)eut. you, that ye obserne do; from it. Probably nor diminish diminish from add thereto, not (la'd shalt not from memthou shalt memdo, thou thereto, nor Probablyquoted quoted from

ory. ory.

15. 2. 13:2. Ex. 1.3: 15. Ex. ttl. 26. E'c. 32: 32:26. fi. E~. 17. 18. Num. 8: 8:18. 17. Num. 18. new circumstances which cause cause aa change circumstanceswhich "The emergence earlier 18. "1~he emergence of new change in an earlier divine divine ruling." ruling." (E.I.) (E.I.) 19. 10 49:10 Gen. 49: 19. Gene

41i

which from the not depart the people means: Kingship shall not which means: Judah of Judah people of depart from Kingship shall has come. Btl They nor from amongst them until the Messiah until has nor the them the Messiah the staff come.Bl1 They staff from amongst cannot that. We then say to them: Do you not know that you cannot deny that. We then to them: not know that you you deny say to once and up to the advent of Jesus, and that and kingdom the advent that once had had aa state state and Jesus, kingdom up then an end? do not not have have aa kingdom tothen your came to to an end? If you kingdomtoyour kingdom kingdomcame you do day, it follows from the the Torah Torah that that the Messiahhas the Messiah has already been sent. followsfrom sent. alreadybeen day, it not since \Ve the mission missionof Jesus also say sincethe We also them: Was Was it it not say to them: Jesus- upon upon and that the kings of Rome ruled over the whom whom be be peace ruled over the Jews that the Rome Jews and kings peace end the that the the came to an and Jerusalem, and that the state of the Jews came to an end and the and state Jerusalem, Jews Jews were dispersed? They cannot deny this without becoming abJews were dispersed?They cannot deny this without becoming absurd. surd. So it follows follows from from their their own that Jesus So it own source, from the the Torah, Torah, that source,from Jesus 20 the the son son of Mary is the the Messiah Messiahthey were expecting. they were expecting.20 Mary is Compelling prophethood and· them to to accept his prophethood and the the accept his Compellingthem prophethood of peace upon them both Bl! B12 Muhammad - peace prophethood of Muhammad

We say them: What What say We about Jesus son of Mary? say to them: say you you about Jesus the son Mary? will son They will say: The son of Joseph the carpenter by fornication; the They say: Joseph carpenter by fornication; he learned God's learned with its God's great name and and with its help used to to impose his will will great name impose his help used 21 upon them: Is is not true is not true that, that, according many things. say to them: upon many things.21We say according to your best tradition, to Moses was was taught the divine divine name God the name tradition, Moses your best taught by by God B13 composed of forty-two letters with which Moses parted the sea with which lettersBl1 Moses the sea composed forty-two parted and and performed perfonned the the miracles? miracles? They cannot deny this. Then say cannot this. we They deny say to them: also performed Moses also performed miracles miracles by by invoking the names them: If Moses of the names invoking in God, why do you believe his prophethood and reject that of Jesus? believe his and God, why you prophethood reject that Jesus? God Almighty They will will say: say: Because Because God Almighty taught taught Moses Moses the names, the divine divine names, whilst from the walls walls of the whilst Jesus Jesus learned learned them them not by by inspiration inspiration but from that which which enables enables one one to perform perform miramiraTemple. We \Ve say say to them: them: If that Temple. cles and to whom whom cles can be attained attained by by a person person not not selected selected by by God God and wish to teach teach it, then then how how may may Moses Moses be believed? believed? [6b] God does does not wish [6b] God will he They say: Because received divine names from the Lord. Because received the divine names from Lord. They say: And And we will will ask: ask: How do you you know know he received received them them from from the Lord? Lord? say: By By the chain chain of transmission transmission of reports reports from from our ananThey will say: cestors. cestors. We "~Ye further further force force them them to take take recourse recourse to their their ancestors' ancestors' traditradition saying to them: them: By By what do you you recognize recognize the prophethood prophethood of tion by saying Moses? Moses? If they they say: say: By By the miracles miracles he performed, performed, we say say to them: them: Has lIas any any of you you seen seen those those miracles? miracles? This is indeed indeed no way way to verify verify incorporated in the Koran. Koran. 20. This notion is incorporated Following medieval medieval folk-lore. folk-lore. 21. Following

42

the prophetic it would follow that the miracles ·should should missions; for it·wouId prophetic missions; be perpetuated beyond the lifetime of the prophet in order order that every every perpetuated beyond prophet is generation m,ight behold the miracles and believe them. But this generation might not necessary. necessary. For if a prophet age and his prophet has appeared appeared in a certain age prophethood by miracles performed by him for the people prophethood proven people proven true by performed by of that time, time, and if the report report thereof reaches the people people of another age, him, age, the latter must believe in his prophetic prophetic mission and follow him, because (authenticated) transmitted reports and well-established phe(authenticated) phereports nomenamust by reason. Moses, Jesus, and Muhammadnomena must ,be be accepted reason. Muhammad Moses, Jesus, accepted by God's prayer prayer and blessing blessing upon equals in this respect. upon them - are equals respect. If anything, transmission of evidence for the prophethood anything, the transmission prophethood of Moses is weaker than that for the mission of Jesus Muhammad, since Jesus and Muhammad, the evidence of the Muslims and Christians for the mission of Moses is based merely the fact that their respective merely on .the respective scriptures scriptures bear witness thereto; and their belief in his prophethood is prophethood derived from their in own respective belief their o\vn respective scriptures. scriptures. As to the miracle of the· the Koran,22 Koran,22 its permanence, permanence, which is not essential as a reason for belief, is an additional advantage. Further, advantage. Further, anyone will believe in the miracanyone endowed with a taste for eloquence eloquence ulous character of the Koran, and do so as the eyewitness of a miracle eyewitness who relies on hearsay. hearsay. However, and not merely merely as one w'ho However, this is a stage stage not everyone B14 attain.B14 everyone can attain. Should they they say: n~tions bear witness to our prophet, prophet, say: All the nations therefore the transmission is stronger in favor; how can you say his favor; stronger you say then that it is weaker? We 'Ve should say: consensus of the Is the nations' say: testimony [7a] your opinion? they say say: [7a] true in your testimony opinion? Should they say 'yes,' 'yes,' we say: But the nations whose evidence you you have just just accepted accepted are unanimous in declaring dec:laring you you unbelievers living living in error; error; this is now binding upon upon you you inasmuch inasn1uch as their evidence is accepted accepted by by you. you. Should ing they say, say, 'we do not accept accept anybody's anybody's evidence,' evidence,' they they will ,be only be left only they with the chain of transmission transmission of their own community, community, which is the smallest sn1allest community community numerically, numerically, and their transmission and religion religion be the least "'ould, consequently, sound. would, consequently, From the preceding, anyone who who has performed perfonned preceding, it follows that anyone miracles attested to by by a chain of transmission is to be believed in his The Koran Koran is considered consicered inimitable, inimitable, perfect perfect in in eloquence, eloquence, miraculous. miraculous. The The 22. The eloquence and and style style of of the the Koran Koran are considered considered by by Muslim Muslim theologians theologians miracmirac... eloquence ulous in in the the sense that that these these properties properties of of the the Koran Koran proved proved inimitable, inimitable, whether whether ulous because of intrinsic intrinsic. perfection, p~rfection, or as a result result of of divine divine intervention intervention against against those those because challenged by the the Prophet PIophet to to produce produce anything anything like the the verses of of his scripture. scripture. challenged

43

teaching. From this, the Jews that the true the the follows that must accept this, it follows Jews must teaching. From accept as true both whom be of Jesus and of Muhammad upon both of whom prophethood Muhammad and upon prophethood Jesus peace. peace.

S6ction what they tell of Section on what Jesus they tell of Jesus used to to They assert prophet; that was a scholar, that he ·was that he used assertthat scholar, not a prophet; They heal the with medicines but made made them believe that that the improvethem believe the sick sick with medicinesbut heal improvesick prayer; that ment had set his prayer; that he healed ment had set in through healed a group through his group of sick Jews disapproved persons of their diseases on a Sabbath. When the When their diseases Sabbath. Jews disapproved persons fell into into the thereof, he said fold fell the them: Tell me, the fold said to them: me, if a sheep thereof, sheep of the thus permitting well pennitting would you down to it, thus well on aa Saturday, you not go Saturday, would go down the breaking of the Sabbath 'cerrest to save save the the sheep? Sabbath rest the breaking said, 'cersheep? They They said, cattainly.' He said: why do you violate the Sabbath to save catThen the said: violate Sabbath save do tainly.' why you so to save a human being who is more important tle, but will do save human who will but not so to more tle, being important 28 believed not. than he silenced silenced them, not.28 than cattle? cattle? Thus Thus ~he them, but they they believed They also tell him that mountain with some about him that he was was on a mountain tell about with &Orne They also of his disciples, and and he permitted permitted them his disciples, and no no food food reached them reached them, them, and to gather herbs on the Sabbath. But the Jews Sabbath. But cutJews disapproved disapprovedof cutgather herbs ting herbs on the Sabbath. B15 He said to them: one you were to of were said them: If the Sabbath.B1 herbs you ting his own own faith faith and and if they, with people not not of his without any intention with people they, without any intention of breaking breaking the Sabbath, him to cut a plant orderedhim Sabbath Sabbath, ordered plant on the Sabbath and would you their draft draft animals, not permit him to and to throw throw it to their to animals, would you not permit him Then plant? TJtey said 'certainly.' he said: I ordered these said the plant? said: cut the ordered these 'certainly.' They men to cut plant that themselves; that they eat it and and nourish cut the the plant nourish themselves; they might might eat not might infringe upon the Sabbath. All this not that that they Sabbath. this [was [was said] said] they might infringe upon [7b] were not treat their their minds, which were not recep[7b] in a gentle minds, which gentle attempt attempt to treat recepwhat they tive this matter matter were were true, Even if what tell of this tive to abrogation. true, it they tell abrogation.Even Jesus. would perhaps refer refer to the beginning of the ministry of the beginning would perhaps ministry Jesus. 1-12. Matth. 12: Cf. Matth. 12:1-12. 23. Cf.

44

An account account of An the verses versesand and allusions allusionsreferring in the the Torah Torah to to of the referringin may God may God

the prophethood masterMuhammad lJu our master Muhammadthe the Chosen Chosen-prophethoodof of our 16 over him pray over him and grant him peaceB and him pray grant peaceB6

cannot deny this verse They verse from from the the second second portion of the the fifth fifth They cannot deny this portionof book of of the the Torah:~ Torah:2 book n^5C~PN H~~l onon" ~'Ptj l'l)C~" 1T5H"C,:, KM=3 1pyov "'N JDi: cnttnN pn en, DppS will raise raise them meaning: from among them up brethren their brethreft meaning: I will up a prophet prophet from among their Bl7 like unto unto thee; in him like him they shall believe. believe.B7 thee; in they shall This certainly is an an allusion the fact This allusion to to the fact that that they shall believe believe certainly is they shall Muhammad. Muhammad. Should they Should from among text has has from their brethren, and brethren,and they say: say: The text among their is unusual for our unusual for our Scripture it is to refer refer to non-Israelites as 'your non-Israelites as Scripture to 'your we would would say: in the brethren,' Torah 'your the Torah the brethrenthe brethren,'we say: Ay, Ay, it says says in 'your brethren 25 in children of Esau,' the Esau,' namely children in first the first portion of the fIfth book: the fifth book:25 namely portion 555A O",:1'V DnN, ms, '''Vt'~ Ity 'J:1Z C~"nN Wo=ptl '~l' rprm":l~:1 Dwlply 4'Iyto C":1~,"n Ye are are to to pass meaning: pass through the border of your the the border brethren the meaning: Ye through of your brethren children of that children Esau, that dweU in Seir; and do not covet any of thei, dwell do their and not covet Esau, Seir; of any of BIS land.'8 land. Now if the children of Esau the children were brethren brethren to the children Is-Esau were children of Israel because Esau and Israel rael because Esau and were the sons then the chilIsrael were sons of Isaac, chilIsaac, then dren likewisebrethren dren of Ishmael Ishmael are are likewise brethren to all all the progeny progeny of Abraham. Abraham. Should they Should they say say that this this passage passage refers refers rather rather to the the prophet prophet Samuel "from among Samuel inasmuch inasmuch as as it says says "from among their their brethren brethren like like unto unto thee," thee," and and Samuel Samuel was like like Moses Moses insofar insofar as he too was from from amongst amongst the children children of Levi, I~vi, i.e., of the same same tribe tribe as Moses,26 Moses,26 we might might say: say: If so, then then why why did did God God have have to enjoin enjoin you you to believe believe in Samuel Samuel who, as you say, say, had had nothing nothing to add to or abrogate abrogate (in the Law)? Law)? Was Was he afraid afraid you you might might reject reject him?B'9 him?B19 [8a] For he was sent sent merely merely to strengthen strengthen your your hands hands against against the of Palestine and to lead people Palestine you back to the law of the Torah. Torah. people you back 24. 2 t Confusion Confusion of Deut Deut. 18:15 18: 15 and verse verse 18. The first rust part part here here is from from verse verse rye shall hearken. h6arken. The second from from verse verse 15 with its command command unto him ye 18, the second verses verses belong belong to the fifth weekly weekly portion portion in Deuteronomy. Deuteronomy. 25. Deut. 2:4; 2:4; the concluding sentence is not a quotation from the text but a3 paraphrase of the the foHowing foHowing verse: contend not not with with them; them i for for I1 will wiU not not give giv. you )'Ou paraphrase of their their land, etc. of 26. 26. The The argument argument recurs recurs in in the autobiography. autobiography. t

45

You would be quick Yau would believe aa man man of his And it might his description. might quick to believe description.And Father be feared that you you would him abrogates feared that rather would repudiate who your abrogates your repudiate religion 'and rulings of yqur and changes the rulings and the injunction faith, and changes the your faith, religion injunction to believe in him might people like for people like you. believe you. That is might be indispensable indispensablefor why believe in the prophethood prophethood Moses did did not have to enjoin not have why Moses enjoin you you to believe of J eremia:h, Isaiah, and the other prophets. and other Isaiah, Jeremiah, prophets. This proof that passage the This is proof that in this this passage the Torah Torah commanded commanded them them believe in Muhammad prayer and blessings upon to believe Muhammad - God's God's prayer and blessings him upon him and follo\vers. his followers. and his T he allusion his name Torah The allusion to to his in the name in the Torah God says portion of the first book of the God the third third portion adthe Torah Torah adfirst book says in the IshAbraham, the friend of God [al-khalil] 27 And as for Ishdressing as friend God And [al-khalil]27 for dressing Abraham, mael, I have wiU make make heard thee: have heard blessed him, thee: behold behold I have have blessed and will mael, him, and him fruitful and him fruitful him exceedingly.28 and will will multiply exceedingly.28In the original: multiply him original: 4nnDnl Dn1n Mnl8 "n",~n' 111n nl ,n'N ,n'N

4 1 MJM 5INr1,"nyc'~ "n~,~ 'NY~~"" 45V 78ny IN= ItnlK iNn 'N~~ IniWl71 'NO ,n'N "J1'~,n,

the Now this this word word "exceedingly," bi-me'od me'od, me'od, if we compute compute the "exceedingly," bi-me'od numerical value numerical its letters, will add up to ninety-two, which is value of its will add which letters, up ninety-two, the numerical also the numericalvalue also name 1'Iuhammad. value of the letters letters in the the name Yet Muhammad. Yet the present this was in the present passage passage this had it been been clear, was left left enigmatic; the clear, the enigmatic; had omitted it from Jews rrlight have changed from the Torah Torah as as they Jews might have changed it or omitted they B2o did did elsewhere. elsewhere.B20 They that there are aa number there are number of words words in the the Torah Torah They might might say say Ithat with letter value with the to that of the names Zayd, the numerical numerical letter value equal that the of names equal Zayd, and 'Amr, Khalid, and Bakr, but it does not follow that Zayd, 'Amr, but follow does not that Zayd, 'Amr, 'Amr, Khalid, Bakr, and Bakr Khalid, and Bakr are are prophets. prophets. The answer answer to that that is: is: It would would be Khalid, as they this verse were the as they say pasverse were the mere mere equal other Torah Torah passay if this equal of other but but we shall produce proofs and demonstrate that [8b] it is sages; shall and demonstrate that [8b] sages; produce proofs without in the rest the Torah. Namely, other verse of the without equal the rest of the Torah. no other verse the equal Namely, Torah honors Torah which is promise to honors Ishmael does this this one, Ishmael as as does is aa divine divine promise to one, which how great honor Abraham will the honor of Ishmael. Nor is there Abraham on how will be there Ishmael. great the Torah another verse in the another verse Torah that that refers refers to the the glory the tribe tribe of aa glory of the Zayd or this 'Amr or Khalid or Bakr. Bakr. We further further stress or 'Amr Khalid or stress that that within within this Zayd equals bi-me'od bi-me~od me'od verse no other word equals me'od which other word which means means "exceedingverse "exceedingly," being aa superlative by God praised be He - without used by God - praised without ly," it being superlativeused 27. Koran l~oran 4: 124. 4:124. 28. 21) in the fourth were fourth weekly section. (Hebrew letters were Arabic letters 17:29 Gen. 17: 2S. Gen. (Hebrew and Arabic weekly section. used as express numerals.)' as figures used figures to express numerals.)

46

the other equal other words words of of the the verse verse quoted. As this this verse verse is is among the equal among quoted. As the the most most superlative Ishmael and and his his progeny, and this this superlative concerning concerning Ishmael progeny, and word word the most superlative all the is not surthe most the words words of the not surthe verse, verse,it is superlativeof all should an prising it should. contain an allusion to the most glorious and distincontain the and allusion to distinmost prising glorious guished Ishmael's progeny [i.e. ·Muhammad] Muhammad] - God's God's prayer guished of Ishmael's prayer progeny [i.e. him and blessing and over him and his kin and companions. over his kin and and blessing companions. we have As As we have shown shown that that this this word word has has no no equal the verse, nor verse, nor equal in the this verse the whole this versein the whole Torah, the Jews' null and void. and void. Torah, the Jews' objection objectionis Dull On the On passage alluding prophethood of to the the passage the prophethood of alluding to oses, Jesus, ukammad 29 M and M Muhammad 2 Moses, Jesus, and

n·,,,"

K^ "TnnK t ?nn '''l'~ ,nn? "MT' nn "'~J1N sbn^K ".3~CC ::DD 'InK ID nn':l~~ '?=tMN N)' nnn3:m s5:nx mpt *nM iON'

n mlPr 811X: ntn-p HTI 1"~~'i'4t"I l'~' y= Mev' l'N!" N"toQ This means: This from Sinai, means: G'od God will rise will reveal reveal himself will rise His light Sinai, His himselffrom light ·will Seir and will shine and wiU from Seir forth from Paran, and with the mountains with shine forth and mountainsof from Paran, from the of Him myriads myriads of of the holy.B21 holy.B2 30 They know that that Mt. [gal Mt. Seir Seir is the the mountain mountain range [9a] Sharait? They know range Sharat aI lived the on which which lived the children childrenof Esau Esau who believed believed in Jesus. Jesus.38 Further, in this this range range was peace upon upon him. was the the abode abode of Christ Christ- peace him. Further, B22 know that that Sinai Sinai is Mt. Mt. Tiir. They But they Tiir.B22 But know that that Mt. They know they do not know Paran Paran is the mountain mountain of Mecca. Mecca. The allusion allusion to these these three three places, place3, which which were were the abodes ministry of these these prophets, prophets, should abodes of the ministry imshould imthe to pel intelligent inquire exposition of this p~ge which into the this which pel intelligent inquire exposition passage results command to follow results in the the command teaching of the prophets. prophets. follow the teaching Clear from the Torah Clear proof proof from ~ft. Paran Paran is the mountain mountain of Torah that Mt. Mecca fact that that Ishmael, Ishmael, when when he parted parted from from his his father father AbraAbraMecca is the fact ham, settled settled in the wilderness wilderness of Paran. Paran. The Torah tells tells about about it ham, thus: 82 82 thus:

aDn y1PlHIt C"'~~ l"NC n~N ,eN " npnl Mpn, 1Hs l'N~ w^itS iDS1?

WCD: ::1~" ,~'c~

i.e.: And And he dwelt dwelt in the the wilderness wilderness of of Paran; Paran; and his mother mother took took B23 him him a wife wife out out of the the land of of Egypt.B23 Egypt. Thus the Torah Torah states states that 29. Deut. Dent. 33:2 in the Aramaic Aramaic (Onkelos) (Onkelos) version. version. The Hebrew Hebrew is translated translated as follows: £0110·#5: "The "'fhe Lord Lord came came from from Sinai, Sinai, and rose rose from from Seir unto them; them; He shined shined forth forth from from Mount I\lIOUllt Paran, Paran, and he came from from the myriads myriads holy." holy." 30. Sharat Sharat - the mountainous mountainous region region of ancient Edom Edom in Southern Southern Palestine, Palestine, adjoining the Gulf of Aqaba Aqaba and forming forming the transition transition to the Arabian Arabian area. area. adjoining This is the biblical Seir, Seir, the land of Esau Esau (Gen. (Gen. 36:8, 36: 8, 20, 20, 21; 21; Deut. 2:5; 2: 5; Jo. 24:4). 24:4). Jo. 31. Esau Esau is called here here al-'Is, a1-'Is, and connected connected with the followers followers of 'Isa, i.e. Je. Jesus. sus. Jews Jews used used to designate designate Christendom Christendom as Edom, Edom, and Islam as Ishmael. Ishmael. 32. Gen. 21:21. 21: 21.

47

Mt. Torah alluded Mt. Paran Paran is the people of Ishmael. H the the Torah alluded the abode abode of the people Ishmael-If in the previously quoted verse to prophecy coming from Ml Paean, the previously verse from Mt. Paran, quoted prophecy coming it follows prophecy unto unto the people people of Ishmael, because the prophecy follows that that it is the because Ishmael, it is they AU will then are the the dwellers dwellers of Paran. Paran. All then see see that that the they who are aBusion prophecy from progeny of Ishmael points to Muhamallusion to prophecy from the the progeny Ishmael points Muhammad, Mecca, fonnerly was he who was was sent for it was sent forth forth from from Mecca, mad, for formerly the abode Ishmael. This indicates indicates that that the mountains mountains of Paran Paran are are abode of Ishmael. those and that the Torah, in this passage, alluded to the and that this those of Mecca, alluded Mecca, Torah, passage, miBon but the Muhammad and and announced announcedit; but the Jews, missionof Muhammad Jews, in ignorance ignorance and error, fail connect these two verses. They admit the premises premises fail verses. to connect these admit and error, They conclusion. The Torah but, in their Torah bears bears their exce&!ive excessiveignorance, but, ignorance,not the conclusion. witness to their their poor poor understanding and counsel. Namely, in the witness and counsel. Namely, understanding 88 passage passage3 *U ,~ ND r"n mrmn nnm il: 1rw nn~ nrs31 nun cn~ y ':1H 'u meaning: F 01 they void of there uno is no ununare a nation nation void and there meaning: For counsel, and they are of counsel, BM derstanding in tkem. them.BU derstanding

1'1"'

[9b] them God loves their claim claim that that God loves them [9b] Refutation Refutation of of their

an

They them above above all men, their God loves assert that and loves that God loves them loves their men, and They assert and and race, and that the prophets and the saintly are secommunity and that and are serace, saintly community prophets by God God only dispute them them lected from their their midst. midst. But we shall shall dispute lected by only from thereon. thereon. We say them: What What have prophet Jobabout the prophet have you you to say say about Job say to them: on whom peace - do recognize his prophethood?B25 They his do yOll whom be peace you recognize prophethood?B2S will say 'yes.' Then we say to them: Is he one of the children of them: the Ischildren lssay 'yes.' say rael? 'no.' rael? They say 'no.' They will say bulk of then say them: What What have have you about the the bulk We then say to them: you to say say about the the nine-and-a-half tribes seduced by the seduced nine-and-a-half tribes the children children of Israel, Israel, namely by namely who Jeroboam son of Nebat, who revolted against the son of Soloson son the revolted SoloNebat, against Jeroboam mon two calves calves of gold? son of David David and and made made the two the son mon the gold? Many Many of in the of the region and all the people their capital all the then the Israelites, Israelites, and region their people capital then 34 called bent on worshipping until the golden were bent until calvess4 called Shonlron, Shomron, were golden calves worshippingthe a war place between between these Israelites and these Israelites and the two-and..a-half took place two-and-a-half war took tribes headed by the son Solomon in Jerusalem, of were true headed the Solomon son true tribes that, that, Jerusalem, were 33. Deut. 32: 28-9. 32:28-9. was Shechem. found34. I Kings 23. Jeroboam's was foundShomron-Samariawas Shechem. Shomron-Samaria Kins 12: 12:23. Jeroboam'scity city was ed later promises Omri (ib. 16:24). later by Omri 16:24). In IK 11:31-32 Ahijah Ahijah the Shilonite promises tribe (Judah) was tribes while one tribe Jeroboam over ten tribes was to be left with the rule over Jeroboam rule House 1) notion in II Chron. Chron. 11: House of David. (Later 11:1) (Later Dotion

48

believers. And in one battle battle 500,000 men were were slain.a3 slain. 86 What What say say you you believers. alf tribes did God about all those those slain about the nine and a half tribes about lain and about because they they were were Israelites? Israelites? They They will say: say: No, He did Jove them because love not, because because they they were were infidels. infidels. not, say to them: them: Is it not in your your Torah that there there be no DO Then we say difference in your your religion religion between between the stranger stranger and the native? native? They They difference say: Certainly, Certainly, for for the Torah Torah says says about about it:" it:" will say: 'n zD5 't_)I); nnm n'tM" C~~ :: : n'TN~ 'n m n03 m tR ,~~ meaning: T he stranger stranger '~and the native native shall shall be equal equal before before the tlu The and the meaning: Lord. c~~,n~ ,~n ,.~;, M5 c~; 1 M'til" IlnI ,nH ttot=t ~m~, nnK nnH n"n nn mnin Mzzli inn&I:51 meaning: One On.e law law and and one one ordinance ordinance shall shall be both both for for you you and and for fo, meaning: B26 the stranger stranger [lOa] that sojourneth amidst yoU. amidst the that [10a] you.B26 sojourneth force them them to admit admit that that God God does does not love the errant errant Once we force among them, but does love the believers outside their community their believers outside the does community among them, and selects selects prophets prophets and and saints saints who are are not of their their race, race, they they negate negate and that God's God's love is reserved reserved specifically specifically for for their their commucommutheir claim claim that their nity, of all mankind. mankind. nity, Section devoted some aspects falsification and falsification their unbelief to some devoted to Section unbelief and aspects of of their avoid what sound shun vice vice and and avoid sound attainmentswill shun Men of sCholarly scholarlyattainments minds thinking is likely what clear clear thinking with disapproval, and what minds regard likely to regard with disapproval,and declare the Jews there are are varievarieBut in this this community declare spurious. communityof the Jews there spurious.But shrink that [sound] minds will shrink from~ ties will minds and corruption that error and ties of error [sound] from, corruption law. and both human reason and divine law. and divine both human reason and that that defy defy distheir disThus, the disappearance their state, state, despite Thus, de8pite disappearanceof their despite their despite the wrath persion, and their recognition of the divine wrath extended over the extended their divine over and recognition persion, them, chiltheir prayers that they are God's God's chilstill say each day they still them, they they arc day in their say each prayersthat dren 87 in the Thus they the prayer: beloved ones. ones. Thus and beloved dren and they say say daily daily in prayer:87 12ninm0"1' ,~"n'N n3nlK ln:'1S5'tJ'N :*KH,)n:lnN nSly J1:lrtN meaning: us with eternal love, with eternal Lord our our God,B2f Thou hast loved us hast loved God, love, 0 Lord meaning: Thou lr4 ,n"n'i '):1'tttlM tn'lln5'~":lN13Inv, meaning: to thy Return us, our Father, Law,8 us, 0 our Father, to thy Law,88 meaning: Return 'J't"'N t3~'ic '~'t:lK meaning: our God, our Father, our King, King, 0 our God, Father, 00 our meaning: 0O our 35. II Chron. 17. Chron. 13: 13:17. 36. Cnnfusion 15-16, Ex. Lev. 24:22, N'um. of Lev. Num. 15: Ex. 12:49. Confusion oi 15:15-16, 3:'. before the the Shcma'. Shcma'. 37. The prayer prayer before 38. the 'amida. 38. l"rom From the 'amida.

49

'rnnnH nn" 1:8:X-'n U5"Il "')":1N U,"'J meaning: Thou art, 0 our OUT Redeemer,s, our Redeemer,39 Father Lord, art, meaning:

,n,y ":J"'N' ^w 1 4:1lKl

,nt1 N; one ,cc~ o;~ nly n Iro ,nN '711 ,e" Q7l ,D 10D3 7nm K7

,"):J '9D11 "~,,, 57 ,~ nK1 nH'

meaning: persecuted Thy who persecuted Thy children, and all the meaning: And all those w~o enernies Thy community of them the sea hath covered, all enemies of covered, not community of of Thy them remained. B28 one of remained..28 of l'hey picture themselves as clusters of grapes, They picture grapes, and the other naof the vineyard tions as the thorn that surrounds the top vineyard walls. This top cares comes from their poor poor minds and defective insight; insight; for he who ,cares for a vineyard place thorns on top top of the walls in order [lOb] to vineyard will place protect and preserve vineyard. the vineyard. But we do not find that the protect preserve other nations n'ations harbored for the Jews Jews anything anything but evil, humiliation, and contempt, and this disproves their assertion. B29 assertion.B29 disproves contempt, They expect a leader who will come of the house of David David the They expect prophet. When he moves his lips prayer, all the other nations will lips in prayer, prophet. die and only they cononly the Jews Jews will remain. This expected expected one is, they 40 have been promised. tend, the Messiah they they promised.40 prophets - peace peace upon upon them - coined for them paraparaBut the prophets pointing to the glory glory of the religion of Jesus, to the submission bles pointing religion Jesus, people of his community, community, and to his declaration of the mighty mighty to the people of the supreme abrogation. supreme abrogation. Such is the word of Isaiah in his prophecy:41 prophecy: 41 1: ty: 01) w nJ"y'M 1m1 n,!), On"J":l '~:l'" ''t,n'' rt~~ :JNf i13 1Drnw m1 C,838!si ,:ypln ry 3MY 5sw 'i':l~ rpfim T:ln ?In ;~N" n?p= n"'N' meaning: The wolf and the lamb shall all pasture and lie down tomeaning: pasture together, gether, and the cow and the bear shall pasture gether, together, and the lion B30 shall eat straw like the OX. ox.B30 But they parables, images of those parables, they understood only only the sensory sensory images not their spiritual meaning, and turned away from believing Jeaway believing in Jespiritual meaning, sus at the time of his mission, continuing to wait for the lion to eat continuing stra\v, that it might straw, might serve as a true sign of the Messiah's advent. They also believed that when when this expected They expected Messiah has come will gather he \",ill Jerusalem, the sovereignty sovereignty will be theirs, gather them all in Jerusalem, emptied of all others, the world will be emptied others, and death will be kept kept from them for a long time. It is still their custom follow the lions into to long just when their thickets and to throw straw in front of the lions to see just they they eat it.

,J,

:1"

39. To be found prayer book book p. 16, line 12; not in later later texts. texts. found in the Saadia ptadia prayer 40. Cf. laiah 4. Luaiah11: 11:4. 41. Inaccura tcly quoted quoted from :6-7. from Is. 11 11:6-7. Inaccurately

50

Also, 42 of the first ten the year their prayers: in theten days in their the first Also, in days of year they they say say in prayers:42

nett')

'~M ;~

'CM"

1r1M ~~ ":1~"

;;:) ;~ ,;c ,,~"n':lN '"'iN'

n;~ ;~~ ,n,~?f.j, ,~c ~N'~' 'M~N

,,~'n;N

"J'N '1l!)H:l

meaning Our Or God God [I1a] [a] and the the God God of of our our fathers, reign Thou Thou meaning: and fathers, reign [lla] meaning: of fathers, reign over all the inhabitants OlIn all the inhabitantsof the world, so that that whatsoever whatsoeveris is animated animated of the world, so may say God, the God of Israel, reigns and His dominion ruletk over the God and dominion over His ruleth God, may say of Israel, reigns all. aU. In B31 To In this this prayer To God God will dominion will belong say also: prayer they they say also:BS' belong dominion 43 and on on that will be that day and God zvill be one. one.43They will mean thereby that it will day God They mean thereby that not be be evident not to God unless the sovereignty that dominion dominion belongs the to God unless evident that sovereignty belongs to the the Jews, His nation as the the governpasses nation and and choice; and so so long choice; and Jews, His passesto long as government is is in in the the hands the ment God is hardly kno\vn among hands of non-Jews, God is known non-Jews, among the hardly His is nations, His reign is defective, His power doubtful. This is the import doubtful. This the nations, reign defective, power import Thou over of their over all their saying, all the the inhabitants the earth, inhabitantsof God, reign earth, saying, God, reign thou of the And t~e and the import the dominion will be unto God. saying, .lind import of their saying, Into 44 Into the the same same category will fall fall their their saying: categorywill saying:44

cn'n'iN

N~

n'N

c",~n "ON'

no'i

their m·eaning should the the nations Where lS is now now their nations say: Wherefore should meaning:: Wherefore say: Where GOd?B32 45 God?B32and their saying: saying:45 :nS ito"n 7Sn no, 'l1J~O. )nr?p;n'J'N ?D5n"J' nrmy Inrw n~'i'n m.eaning: Awake, why sleepest Thou, 0 Lord? Lord? Arouse Arouse Thyself from Awake, Thou, meaning: why sleepest Thyself from B33 slumber.B3 Thy slumber. Thy These people These people uttered uttered such worqs of delirium unbelief from such words delirium and and unbelief from the the great vexation resulting humiliation, enslavement, enslavement, conconfrom humiliation, great vexation resulting from and expectation tempt and expectation of the the ever-receding plunged deliverance.This plunged tempt ever-recedingdeliverance. them into irrationality them into vexation and them to a form herand vexation and led them form of herirrationalityand and delirium esy delirium which only their incoherent minds could accept. which their incoherent minds could esy only accept. they became became bold bold against against God God in these these vile vile prayers, prayers, as as if they they Thus they were were urging urging God God to encourage encourage them them and and protect protect Himself. Himself. For For when when they pray pray to their their Lord Lord in this this way, way, they, they, as as it were, were, inform inform Him they that that He has has apparently apparently chosen chosen to be obscure obscure and and they they urge urge Him to bestir bestir Himself Himself and and become become renowned. renowned. Thus one may may see a Jew Jew he as recites shuddering recites these words prayer, yet doubting these words in the shuddering prayer, yet doubting not that his word ,vord will greatly greatly impress impress God, God, and and that he will influence influence his his Lord, Lord, move move Him, shake shake Him, challenge challenge Him. In truth, truth, the igignorance weak-mindedness of such such people people should should be pitied.B34 pitied.B34 norance and weak-mindedness 42. 43. 4:1. 44. 45.

From From a section section of the 'Amida 'Amida for Rosh Hashana. I-Iashana. To pro be found in the prayer prayer preceding preceding the one cited in n. D •. 42. Ps. 115-2. 115 ~ 2. Ps. Ps. 44:24 44: 24 (from (from thy slumber slumber does not occur occur in the psalm). psalm).

51

oAlso, the mountain mountain to-Torah states states that their Torah that Moses Moes ascended ascended the Also, their gether with the elders of [11b] his people and that they saw God with the elders his and that saw [llb] God they gether people d:arly, and under under His feet there was was aa stool; feet there looked like like cryataL" stool; it looked crystaL learly, and m It says:BII says:

'K'"

-psbn nl~' nrW?nN'C~ n)"K nN ns1K nnnl ;N'~" 5S:r ...,;" nK7D3,..t,5:n ,"I)OM ;~, nnn, '"10; C"C='M ~~,

They They maintain maintain that two tablets tablets were were written that the written by God's finger, the two finger, by God's the ~7 the text text reading: reading:47

04;l58 l1:1~H:1 c"n;H y>Y.1M would take take too It would too long to enumerate hereenumerate the the anthropomorphic long to anthropomorphicheresies maintained sies the from the them. True, their scholars, maintained by True, their scholars, benefiting by them. benefiting from Muslim monotheism, Muslim have refined much of their ancestors' belief have much refined their ancestors' belief monotheism, and have have put such an and an interpretation their texts texts as will shield. as will shield put such interpretationupon upon their them from from the the Muslims' them even though it is not in accord Muslims' disapproval, even not accord disapproval, though with the the words words they with and translate. When asked translate.When asked about these about these they interpret interpretand shocking hide behind behind denial denial and and falsehood falsehood in fear fear of matters, they shocking matters, they hide the terrible terrible infamy the that may them. overtake them. infamy that may overtake For example, For they ascribe to God praised ascribe God for example, they regret for praisedbe He - regret what possess says:48 what He has has done. done. Thus the Torah Torah they they possesssays:48 153 SK:l~yn", ,~; ;H nHs n~l1 tn en)", n3l trna n 1ynnnl r'H~ pr, C'Hn rvy .:~ 'n meaning: Lord regretted the Lord that He had on earth, had made made man man on earth, meaning: And the regrettedthat B36 and was and was grieved.B36 grieved. The compiler the T argum went went so far his zealous partisanfar in his zealous partisancompiler of the Targum to as the sllip as falsify the words, in violation of usage of language, violation the the words, falsify slhip usage language, and and interpreted interpreted

m w n'~"C:l

'r nrni 'n.:In, rnm 'n, - 'n en~",

as meaning: meaning: And God retracted in His view. view. Not only only is this this interinterGod retracted pretation not in accord accord with usage, usage, but it is also also heretical; heretical; indeed indeed pretation it contradicts divine decision, decision, or contradicts their their rejection rejection of sudden sudden change change in divine The that means abrogation. proof '~';H ~~yn", means 'it grieved 1; 5K nsyn4l abrogation. proof grieved Him' found in the words words addressed addressed to Eve:49 Eve: 49 is to be found C")~

",;n

~~li:1.

meaning: In pain pain thou thou shalt shalt bring bring forth forth children.B? children. B37 Thus it bebemeaning: comes comes clear clear that :1~11 Hebrew language language means means grief grief sPY [12a] in the Hebrew or pain. pain. This verse verse occurs, OCCUI'S, in their their text, text, in the story story of the people people of Noah.50 Noah. 50 They They assert ~rt that God, God, when He saw the corruption corruption of the 46. #. 47. 4(~. 48. 49. 49..

Ex. 24:10. 24: 10. Ex. 31:18. 31: 18. (;~n. 6:6. 6: 6. Gen. Gcn. Gcn.. 3:16. 3: I&.

52

people of Noah and how their their evil and unbelief unbelief had become become great, great, people Fools that Him. regretted creation man, and grieved Fools they and it creation of the they man, grieved regretted to conthis is do not know that whosoever asserts obliged conare, they know whosoever asserts obliged are, they cJude that that God, God, before before He created created man, man, was unaware unaware of what would would clude become of the people people of Noah, and to draw draw other other disparaging disparaging conCODbecome clusioru;. God God is above above all their their unbelief. unbelief. clusions. also has it that God God said said to the prophet prophet Samuel:" Samuel:·t The text also * n Nn ..~i "nem '1N,tt'.. ?)7 155 ,~c;56Kt "'N~ n nH "n~'1Dn noru 5nvw S6 to meaning: repenteth }Je that have set up Saul to be be king king over ovn I that set Saul It Me have up repenteth meaning: Israel. Israel. another passage passage in their their scriptures scriptures it says: says: In another

I MN tn ":J amm 'iNi~" 'i1' "N~ en) 'n, nl K '''70M 5Snt 51y mt i.e.: and and the the Lord Lord repented repented that that He had had made made Saul Saul king king over over Israel. Israel. states that that the prophet prophet Noah, upon upon leaving leaving the Ark, Ark, began began to It states build an altar altar to God. God. He made made offerings. offerings. Then follows:52 follows: 62 build an 'n n=181 nKm nc'Mn l1H 555 ,;p, Tip "1' p%1 qO'N N? ,:1? 'n 'CH'" n", nnN I'n 'n rt owlt1 "'"]M nmnmnnm 1.45$;H In : ?5 1Yr rCrKn fltmg riN nrnD n'~i1; "3' J:1"O'M mS1 N;' '''''1')0 C'Nrt :1; ,~" ,,~ O'HM "~11~ yn to1rn Tily eDIN pn4ly=D 1" nn 5 nvKc "n "n"~3J wntWp'ttJN:J sn ?:J meaning: And the Lord smelled smelled the t~e pleasing pleasing odour; odour; and the Lord Lord and the the Lord meaning: said to to Himself: Himself: N ever again will 1 curse the ground because of because I curse Never will the said of ground again for the devisings of man's ,heart are evil from his youth; neither man, neither his evil the man's are heart man, for from youth; devisingsof B3S lLiU as I have have done. done.B38 zill I ever ever again every living being, as destroy every living being, again destroy ,t\'e were in the Torah Torah revealed revealed We do do not these heresies heresieswere not think think that that these to nor do we say that to Moses God's prayers Moses - may him; nor say that may God's prayers be upon upon him; Torah. But truth the Jews But the truth and corrupt the Torah. intended to change change and corrupt the Jews intended mention the true should And now now we shall shall mention the true above all. all. And followed above should be followed reason the Torah. Torah. for the the falsification reason for falsificationof the

n,",

[12!b] falsified the Torah Torah was was falsified Why the [12b] Why None or rabbis that the the Torah their postheir scholars scholarsor rabbisbelieves believes that Torah in their None of their possession the Torah revealed to Moses. For Moses is the Moses. For Moses guarded the Torah the one one revealed session is guarded to them, from Israel and and did not divulge delivthe children but delivchildrenof Israel from the did not them, but divulge it to 6:66 is is 50. Both Gen. 6: first portion, Both of the the preceding verses belong belong to the fast portion, but Gen. preceding verses and leads at the entitled Noah, and the beginning o!; the the portion leads close to the the end end of it, close beginning o!: portion entitled to the flood. flood. the story to the story of the from 51. II Sam. 11 without remained from words over Israte. These words words remained 15:11 without the words over lsra,l. Sam. 15: the and in the the sentence of the the same same chapter cited only mss P. P. T. and the concluding concluding sentence chapter cited only in nus. Cairo edition. Cairo erlition. 52. Gen. word order). Gen. 8=21 8:21 (with slight chaage change in word (with tliaht

in

53

rIed it to. to. his tribe, tribe, the sons sons of Levi. Levi. Proof Proof thereof thereof is the Torah Torah paspasered sage:5S sage:53 nmr .", sn) "J~' D3rinn c"Jn~n 'iN ,mn rlm-',nlsnNfl1 n"nn nK nM n~!j rwo :ln~", w t nr,rnn '17

meaning: And ..4 nd Moses Moses wrote wrote this this law, law, and delivered delivered it unto unto the the priests, priests, meaning: the sons of Levi. B89 the sons of Levi.B89 sons of Aaron Aaron were were the judges judges and and rulers rulers of the Jews, Jews, for for The sons and the service service of sacrifices sacrifices and of the Temple Temple were were the priesthood, priesthood, and the vested in them. them. Moses Moses did not distribute distribute any any part part of the Torah Torah vested among children Israel other than a chapter entitled Ha' aHa'aother half a entitled the children of Israel than among chapter 54 zinu. This chapter Torah is Moses taught that Moses of the Torah the one zinu.54 taught the chapter children of Israel. It says:55 says: 55 3nun::lM~'" rn n,"run 'iN'to" nNTl1 nNwsn~~ mm52tn 5xntr'i="J:l'i1 n,c'i", nrWnnK meaning: Moses wrote this song [th.e same day], and taught taught it same So Moses wrote this [the day], and song meaning: to the the children children of of Israel.B40 Israel. B40 to God also also said said to Moses Moses concerning concerning this this chapter:56 chapter: 66 God lt ItJ:l:l 4I 5It, nn"n, ;N,ru l1NTn n,"~n 4=1 '1}'i rinvnl n*3r, Iy5 1,r SmkWr meaning: This song may be a witness for against the children This be the children witness Me meaning: for against song may B41 of Israel. Also, God Moses concerning this chapter: 67 God said said to Moses Also, of Israel.B4 chapter:67 concerningthis Cl)'T i5 .,~~ n~~n N'i .,~ Et t n3tn Dyn? their meaning: For For it shall not be forgotten out mouths of out of the mouths be forgotten shall not of their of the meaning: B42 their charseed. this chapter contains aa reproof meant that that this seed.B2 He meant reproof of their charchapter contains subthat they they would acter, laws of the the Torah; the laws and that would violate violate the that, subTorah; that, acter, and sequently, evil would befall them, their land would be destroyed, land would evil would befall their them, destroyed, sequently, will This chapter they said: This the earth. be dispersed over the earth. He said: would be chapter will they would dispersedover always be in their mouths [13a] as a witness against them, certifyas a witness their mouths be i[3a] against them, certifyalways ing had been been said to them. them. the truth truth of what what had said to ing the their As forgotten 01.(;t the mouths mouths of out of Shall not not be be forgotten As God God said: said: Shall of the of their knew that that the seed, the other other chapters indicates that that God God knew this chapter seed, this chapters chapter indicates This is also proof that Moses did not give \vould This that did not be forgotten. also Moses the would be is give the forgotten. proof B43 Torah, other than this chapter. As to the rest Israelites of the other As the rest the than this Israelitesany Torah, chapter.B43 any of the he gave the sons sons of Aaron, the Torah, to the Aaron, depositing Torah, he depositing it among among gave it to them from all all others. These Aaronid Aaronid priests, others. These and keeping them and priests, away from keeping it away were slain who most of it, slain by and had had memorized memorizedmost Torah and who knew knew the the Torah it, were by B44 Nebuchadnezzar of Jerusalem. the conquest massacre at at the Nebuchadnezzar in aa massacre Jerusalem.B44 conquest but nor traditional, Memorizing Torah was was neither the Torah neither obligatory traditional, but obligatory nor Memorizing the 53. t : 9. 53. Dent. 331:9. 54. Deut. 32. 54. Dcut. 55. 22 (inaccurately Deut. 31.: 31:22 55. Deut. cited). (inaccurately cited,). 56. 19 (inaccurate). 31:19 56. I)eut. Deut. 31: (inaccurate). 57. Deut. 31: 21. 31:21.

54

each used to memorize Ezra saw that section of it. it. When When Ezra saw that Aaronid used memorize aa section each Aaronid had state that their of the people was destroyed by fire, that their state had was the the Temple fire, destroyedby people Temple disappeared, their masses dispersed and their book vanished, he book colmasses and their their vanished, coldispersed disappeared, and some lected his own own remembrances remembrancesand some still still retained retained by by some of his lected 8()lne the the Jews Torah that the ·priest,;, and from from these concocted the Torah these he concocted Jews priests, and now possess.B45 That is why why they hold Ezra high esteem such high esteem and and Ezra in such now possess.B45 they hold claim appears over his tomb, situated near the marshes near marshes his over situated claim that that aa light tomb, light appears of Iraq,B46 present day; produced aa book book for he has even unto unto the present has produced day; for Iraq,B46 even that preserves their religion. Now this have is in truth this Torah Torah that have truth their religion. that they that preserves they book by by Ezra, book of God. person that the a book and not aa book God. This shows shows that the person Ezra, and the sections now in their possession was an empty who collected who collected sectionsnow their possessionwas an empty man, man, he attributed ignorant divine attributes. attributes. That is why attributed anthropoignorant of divine why he anthropop,romise morphism over His past past actions actions and and the the promise God - regret regret over morphism to God of abstention future, as abstentionfrom from similar similar acts acts in the as is mentioned mentioned above. above. the future, Also, against their interpretations, their extreme their extreme one can can argue their Also, one argue against interpretations, from the stress b,urden [of the fanaticism, on ·the the law], from stressthey the burden and the fanaticism, and they lay lay on what they 58 what verse:58 say in interpreting they say interpretingthe following following verse:

I n":l 2 nn ",) n4 t3n n: n'i~:ln ink :l'iM:l 'ON N":ln ,nO'N "'''~:l ntN n"~N' nt rnN' ,,"n'N ,nS 'n, Invns 4113

the [j 3b] meaning: he first first fruits fruits of of thy shalt bring bring unto The land thou thou shalt unto the [i3b] meaning: T thy land house the Lord thy God; Thou shalt let a kid mature in its house 01 the Lord shalt not kid mature Thou God; thy of mother's milk.B47 milk. B47 mother's had been What was W'as intended they had What inasmuch as intended thereby was that as they been that inasmuch thereby was commanded perform the pilgrimage, they should take along, when the pilgrimage, commandedto to perform should take when they along, setting pilgrimage to Jerusalem, first-born of their their for the out for the pilgrimage the first-born setting out Jerusalem, the· first fruits of the produce of their land. For they flocks first fruits land. flocks and and the the their For the had they had produce been enjoined earlierthat that the the young been cows and and the sheep should young of the cows enjoined earlier sheep should remain with mothers for for seven seven days, remain with their their mothers from the eighth and from days, and eighth day day 59 Thereonward young animals serve as offerings to God. serve to Thereonward the the young animals might as God.59 might offerings fore He hinted fore hinted in the the verse, "do not not let aa kid kid mature mature in its mother's mother's verse, "do people should protract the period during which milk" should not not protract milk" that that the people the period during which the young should young of the with their the flock flock remained remained with their mothers, but take should take mothers, along the pilgrimage pilgrimage to Jerusalem Jerusalem the the first-born first-bornof the the flock flock that that along on the had seventh day had passed passed the seventh birth so that offerings since their their birth that the the offerings day since 60 selected from from amongst The foolish might be selected them.60 foolish scholars, transscholars, transmight amongst them. this and interpreting its content, took it into their lating this passage and its took into their content, lating passage interpreting heads that intended this "mature" to mean "seething" heads that the legislator intended this "mature" mean legislator "seething" the cooked food in aa pot. pot. Suppose they are cooked food are right this interpretaSuppose they right in this interpretaSfl. 19. Ex. 23: 58. Ex. 23:19. 59. Ex. Ex. 2~:29. 22:29. 60. Ex. 22:28. 2~: 28.

55

tion; prohibition of cooking cooking that the prohibition still would not follow from the follow from would not tion; it still eating is prohibited, for if the legislator meant "eating" for was the meant there was eating prohibited, legislator "eating" there error nothing to prevent him from clearly stating so. if this error in him so. As this from dearly stating nothing prevent word interpretation were not enough, they prohibited also the eatalso word were not eatenough, they prohibited interpretation ing milk. This could proof of all other other meats meats with additional proof with milk. could be additional ing of all ignorance of the and translators, falsethe ignorance commentatorsand the commentators translators,ascribing ascribing falsethe hoods increasing the burden of the community. God and burden hoods to God and thereby the thereby increasing community. proof that tebashshel cerAs to the proof tebashshelmeans means maturity, maturity, i.e., reaching reaching a certain this can be foun·d in words of the chief butler to Joseph can words chief this found the the butler tain age, age, Joseph the righteous, both were prison, as whilst both former described describedto the were in prison, as the fonner righteous,whilst the latter latter his 61 his dream. course of his the dream. He said said in the course his words: words:61

K 15ltynn n"n'~~!t'H ,,"~~n nwz n~J nn5y nn~l1 nnlrrw nrt"m~ H"n, C"~"'tt' j%Ww5 n~,~ 11)):1' m,nDwrel nanl5rm jon1

meaning: And in the vine were and as budthe vine were three as it was three branches; was budbranches; and meaning: ding, its blossoms shot forth, [14al and the clusters thereof brought the clusters and its blossoms shot [14a] thereof brought ding, forth, what is forth ripe grapes. B48 It has become clear that what is expressed has thus thus become clear that forth ripe grapes.B4 expressed by the word hibshilu is "reaching maturity." hibshilu is the word by "reachingmaturity." The intelligent cannot consider whole man cannot consider it implausible that aa whole intelligent man implausiblethat community something absurd and accepted some absurd some has agreed and something accepted community has agreed upon upon B49 kind of heresy and error. When the politicaJI independence error. the and When kind political independenceB49of aa heresy nation is corning to an end through foreign an end domination and and occupais coming nation through foreign domination occupation of its the true record of its past is obliterated, is and the vesthe true record its the vestion its land, land, past obliterated,and tiges of its blotted out and and difficult difficult to trace. trace. For For the the are blotted its antiquity tiges antiquity are political independence nation may come to an an end end through may come through aa political independence of aa nation succession invasions and and assaults, and through devastation succession of invasions assaults, and through the devastation conand partial scorching of the land. The succession of such events consuch land. the succession events and partial scorching is tinues of a nation is displaced by ignorance. until at last last the the learning nation tinues until displacedby ignorance. learning The more nation is, and the ancient a nation the more more the the various various empires more ancient is, and empires t.:xpose the more more it is fated the humiliation and and grief, fated [to [to suffer] suffer] the grief, the cxpose it to humiliation obliteration beyond doubt its records. records.This [Jewish] obliterationof its doubt [Jewish] community community is beyond the has been been exposed exposed more more than than any other to the aforemenaforementhe one one that that has any other it is one of the oldest of nations on record tioned because oldest nations because one record tioned [evils], [evils], and because it has by aa multitude multitude of nations, such as been ruled such has be.en ruled by as the and because nations, Chaldeans, Persians, Greeks, and Islam. Islam. Chaldeans, Babylonians, Greeks, Christians, Christians, and Babylonians, Persians, And each of these bent on harming banning the Jews these nations nations was strongly And each strongly bent Jews and their and them; intent on scorching and razing their country, intent and extirpating them; country, scorching razing extirpating and burning their Muslims. on burning their scriptures and on except the Muslims. scriptures- all except when were under Indeed, Islam came upon the Jews when they Perunder PerIslam came Indeed, Jews they were upon sian polity or anny, except foc the Judaizand had had no longer for the rule and a sian rule Judaizlonger polity army, except ing Arabs in Kbaybar. Khaybar. ing Arabs 61. 18. 40:10. Gcn.40: 61. Ccn.

56

But even more grievous even more' to the al these But the Jews than all was these empires Jews than grievous to empires was what befell them at what such as befell them at the of their as the hands hands of rebelliouskings their own own rebellious such kings Ahab, Ahaziah, Amaziah,62 Jehoram, Jeroboam b. Nebat and other and b. Nebat other Ahab, Ahaziah, Amaziah,62Jehoram, Jeroboam the Israelites, kings who slew slew the the prophets, them relentrelentIsraelites,who kings of the prophets,pursuing pursuingthem in to put them to ~y order to to death, who worshipped indeath, who lessly order idols, who input them worshippedidols, vited idol-worshipping vited from abroad abroad to strengthen and idol-worshippingpriests priestsfrom idolatry and strengthenidolatry to teach teach the the ceremonies to ceremoniesof its its cult, who built built great and who sanctuaries cult, and great sanctuaries and temples for and for these idol'.). [14b] The kings and the majority these idols. the and the temples kings majorityof the Israelitescleaved cleaved to this Israelites and the precepts of the Torah and this worship, and the the Torah and worship, precepts of religious were abandoned abandoned for for a long for century century time, for religious legislation legislation were long time, after century. after century. such was was the the succession If such successionof calamities that befell calamities that befell their their religion religion at the hands hands of their their own own kings, at and this of their own making, this and own their one kings, making, one not surprised the is not at the succession of the various disasters they were to succession the various disasters were surprised they suffer through suffer foreign domination the slaying of their priests, domination their the through foreign slaying priests, the burning their scriptures, the and the the prohibiting their obselVobservburning of their scriptures,and prohibitingof their ance of the the precepts their law. ance prevented law. Thus the the Persians Persiansoften often prevented precepts of their from practicing them from them for they knew circumcisionand from praying, and from for knew practicing circumcision they praying, that most most prayers this community that prayers of this invoked ruin of nations and invoked ruin the nations and community destructionof the the world, with destruction with the exception of their own land, which the their which world, land, exception B50 is the land of Canaan. Canaan.B50 When the is the land When perthe Jews saw that the Persians that the Persians perJews saw sistedin obstructing their sisted their prayer, they invented invocations into which invented invocations into which obstructing prayer,they admixed passages from their they admixed passages from their prayers; prayers; and and they these called these they they called ~zana. B51 They numerous tunes tunes to them. them. They would assemble hizana.B5l set numerous would assemble They set They at prayer prayer time time in order order to read read and chant the l:rizana. and chant hizana. The difference difference between between the the hizana ~izana and the prayer prayer is that the the prayer prayer is without melmel... and the is that is without and is read the ody and read only by person conducting service; other the no other service; ody only by person conducting perc;on recites recites along along with him. him. The hazzan, \1azzan, however, however, is assisted assisted by person by the public public in reciting reciting the hizana ~na and and in chanting chanting melodies. melodies. When When the the Persians Persians rebuked rebuked them them for for this, this, the Jews Jews sometimes sometimes asserted assertedthat were and they were singing, and sometimes they were bewailing their lot. lot. that sometimes were they singing, they bewailing their So the the Persians Persians left left them them at it. Strangely enough, enough, by by the time time the dominion dominion of Islam Islam· arose arose and and Strangely granted recognition recognition to the various various denominations denominations of 'protected 'protected peopeogranted ple,~ and and prayer prayer became became permissible permissible unto unto the Jews, Jews, the hizana \Uzina had ple,63 become become a commendable commendable tradition tradition among among them them for holidays, holidays, festivals, festivals, and and joyful joyful occasions. occasions. Although Although no longer longer compelled compelled to do so, so, the were to content substitute hizana for JeVlS were content substitute ~izana for prayer" Jews prayer. Kings 14:3 14: 3 a righteous righteous ruler. ruler. 62. In II Kings 63 63, Ahl A hi al-dhimma al-dhim11l4 tolerated tolerated (monotheistic) (monotheistic) groups groups in Muslim Muslim states. states.,

57

S,ction Islam B62 the religion on what think about Section on what they about the religion of they think of IslamB52

"fhe The Jews that assert that that Muhammad Muhammad had had dreams dreams indicating indicating that Jews assert to Syria he was traveled to was to ,be be the the head that [15a] he traveled head of a state; state; that Syria on business busin~ of Khadija,64 rabbis an'd and and told told them his dreams, them his dreams, and Khadija,64met rabbis that state. Then ~ey that they that he was was to be the the head head of a state. they they recognized recognizedthat attached b. Salam,65 as companion, who instructed cAbdallahb. him as instructed attached to him Salam,65who companion, cAbdallah him and jurisprudence of the Torah. B53 for some time in scholarship him for some time and the Torah.B58 jurisprudence scholarship They go so far in their claim as to ascribe the miraculous eloquence far so their claim ascribe miraculous as the They go eloquence and mainby cAbdalUih b~ Salam, of the the Koran Koran to its cAbdallah b. mainits compilation Salam, and compilation by B54 tain who stipulated was he who tain that that it was the marriage lawB54that that a wife, wife, marriagelaw stipulatedin the reafter her third pennitted to redivorcefrom from her her husband, third divorce shall not not be permitted after her husband,shall him until she has been been married she has marriedand· and divorced wed him.until divorcedfrom from another another man, man, the purpose being, being, in their mamzerim of the chiltheir contention, make mamzerim chilthe purpose contention,to make the Muslims. plural; its singular is mamzer. mamzer. dren Muslims. This This word word is dren of the its is plural; singular This for an an illegitimate child. For, This is the the term term for their law, the hushusFor, in their law, if the illegitimatechild. band takes his wife been married back his wife after has been takes.back after she she has band married to another another man, man, her are considered her children children are considered illegitimate. Since abrogation inconillegitimate. Since abrogation is inconceivable they conclude that this stipulation in the marriage conclude that this ceivable to them, the them, they stipulation marriage law b. Salam, is an law is an interpolation cAbdallah b. which he he ,sought sought interpolationof cAbdalHih Salam, by by which to turn Muslim children into what they mamzerim.6666 they consider mamzerim. But even even more But prophet David more amazing the prophet that they made the David a they made amazing is that mamzerin two two respects, mamzer their Messiah mamand they turned their Messiah into into a mamthey turned respects,and zer zer. in, For they do not douibt that David was the son of in two two respects. For do was not David the son doubt that they respects. was son of son abed. This abed's father was called Boaz, Jesse who was the the This father was Obed. Obed's called Boaz, Jesse from from the the tribe tribe of Judah; name was Ruth the his mot'her's mother'sname the Moabitess, was R,uth Moabitess, Judah; his 67 of the children children of "Moab. Moab.67This This Moab's Moab's lineage text is given the text given in the lineage is the following of the people the Torah Torah in the When God the people God destroyed following story. story. When destroyedthe of Lot it~ corruption, Lot for and only Lot with for its with his his two daughters esonly Lot corruption, and, daughters escaped, the daughters imagined that the earth had become empty the that the earth had become daughtersimagined caped, empty of men by by WhOlll might beget children. The elder daughter children. men whom they elder said they might beget daughter said to the 68 Our father is old, and, not a man has remained Our is and not man remained the younger: has father old, younger:68 to come come to to us us after upon manner of mankind; come, earth to the manner all mankind; upon earth come, after the of all let father drink us make our father drink wine, and we let us make our we wiU lie with with h,im him that that we we wil lie wine, and our father.B55 may p1eserv~ seed by father. B55 1'hey did this, and it is, is asserted asserted this, and preserveseed by our They did may wine until that prophet .drink became drunk that prophet drink wine until he became that they drunk and made that and they made 64. 6j. 65. 66. 67. 68.

Muhammad's wife. later his Muhammad's employer, his wife. employer, later Islam. An convert to Islam. An earl}' early Jewidt Jewish convert Cf. 229-230. Cf. Koran Koran 2: 2:229-230. Ruth Ruth 1:4. is aa prophet Gen. 31. Lot prophet in Islamic begiDniDg witb Islamic lore, 19:31. Lot is Gen. 19: with the Koran. Koran. lore, beginning

58

not know did not know his his daughters. did the two contwo conwith them them and and the daughters.Then he lay lay with ttived, [I5b] unrecognized by him. One of them bore a son whom a son whom him. [15b] them bore eived, unrecognizedby she Moab, meaning she named named Moab, from the ·father; other named named father; the other meaning he is from 69 her son Ben Ammi, Ammi) meaning Ineaning he was of her son Ben he was her own own tribe. tribe.69These These two two chilchilof her are necessarily dren born of aa dren are mamzerimto the Jews, for they were born necessarilymamzerim Jews, for they were father and and his father his two two daughters. Should the the Jews this, on the Jews deny daughters. Should deny this, ground that the Torah had not yet been revealed,70 it that Torah been the had not would still still revealed,70 would ground yet follow. For they have it that when that same age Abraham, in Abraham, they age the God,71 feared the Egyptians the friend friend of God,71 feared that kill him him on acacthat the might kill Egyptiansmight count her and count of his·wifc, his wife, he he concealed concealedhis and said, She is my his marriage said, She my marriageto her siste1,72 knowing from desafe from. desister72 that if he he spoke would be safe thus, they knowing that they would spoke thus, is proof that the prohibition against marrying signs t.hem. This them. This that the signs'against against proof prohibitionagainst marrying one's been stipulated shall one one's sister sister had had already one What shall that time. time. What by that already been stipulated,by think then of 'nlartiage with think with one's daughter, which was not permisthen ·of one's which was marriage daughter, permissible ot the prothe time time of Adam? sible even even in the Adam? This This story, the proLot story, referring'to referringto I.. in is in ;the Torah that the Jews possess, and they cannot deny it. phet, is the Torah that the and cannot it. deny It phet, Jews possess, they follows from from this this that follows persons they mamthat the two persons relate to Lot are are mamthey relate zerim zerim for were born [under conditions that were] contrary for they were born conditions were] [under they contrary to law. As Ruth was the law. was of the progeny of Moab, and the ancestress the As Ruth the progeny and the ancestiess Moab, and of their their expected of David Messiah, the Jews have transfonned David and the have transformed Jews expected Messiah, both [David progeny of aa line both and the the Messiah] into the the progeny whose ieline whose le[David and Messiah] into gitiInacy they malign. B56 gitinacy they malign.B5 Further, absurd that that an an old man close old man close to aa hundred hundred Further, it is utterly utterly absurd imbibe wine and years of age should imbibe wine and become dronk to the extent of should become drunk the extent years age not recognizing his not his own daughters, that' one' of his two daughters own his two that one recognizing daughters, daughters down with should he re·· with hitn, should lie lie down receive his his sperm and he and get rehim, receive sperm and get up, up, and main unaware main as it says in their scripture: unaware of it all, as their all, says scripture:

y,..

rto,p~, n31= Mt1 n1Dipw M:J~tU:J Ybr N"

meaning: He I-Ie did did not down or or when when she she rose.73 rose. 73 not know know when when she she lay meaning: lay down is the Such is the talk man who Such talk of a man who does not know does not know how how conception occonception ocB57 For is impossible that a woman should conceive by a man curs. curs.57 For it is impossiblethat a woman should conceive by man so advanced advanced in in years so and insensate insensatethrough excessivedrinking. What years and through excessive drinking. What makes it it utterly is that that they makes utterly impossible daughassertthat that his his younger impossibleis they assert younger daughter did 16a] the ter did the same same with with him him [[16a] the following and also conalso confollowing night night and in of ceived. in the case a very old man that a woman is impossible the case a ceived. It is man old a that woman very impossible 69. lb., Ib., Verse 36. The ,vell-known well-known talmudic talmudic pattern 70. The pattern to explain certain ~criptural difficulties. explain certain scriptural difficulties. 71. Koran 44:124 ~ 124 (125): prototype "God took Abraham as a friend." Biblical Biblical prototype (125): uGod II Chron. 20: 20:7.7. 72. Gen. 12 ~ 10-20. 12:10-20. 73. Gen. 19: 33. 19:33,

59

another should one night, night, and him one next night should conceive conceive by and the the very by him very next night another woman, too, should conceive by him. But the endleM animosity should him. the endless conceive But woman, too, animosity beby Istween the Ammonites on the one hand,tween the Ammonites and the one and the Isand Moabites, hand, and Moabites, raelites section to conconon the the other other hand, the compiler raeliteson inducedthe this section hand, induced compilerof this about coct absurdity so might be report about so that most vilifying be aa most coct this this absurdity that it might vilifying report the the Ammonites and Moabites. Moabites. Ammonites and Further, they have it that that Moses have Moses vested the vested the the Aaronids Aaronids with with the Further, they priesthood. When Saul 74 became king, his rule was felt oppressive When felt became his rule was Saul74 king, oppressive priesthood. by the Aaronids, po\ver he massacred and later, and he massacredmany later, power them,76and Aaronids,and by many of them,75 B58 passed to David. Yet in the hearts of the Aaronids there remained David.B8 Yet in hearts there remained to the Aaronids the passed for the power the lust power they lost. Now this was aa scribe lust for had lost. this Ezra Ezra was in the scribe in they had the service the King the service of the Persia. He made made representations the for the King of Persia. representationsfor for the Jews Tebuilding and compiled the Torah Torah which which Jerusalemand rebuildingof Jerusalem Jews the compiled for is in their possession. As he was was an he was averse to aa Datheir possession. an Aaronid, was averse Aaronid, over them vidid reigning reigning over he added them in the the second vidid second commonwealth. commonwealth.So added So in the the Torah Torah two two sections the lineage one sections derogatory David: one derogatoryof the lineage of David: is the other other the the story is the story the daughters Lot, the Tamar, to story of the daughtersof Lot, story of Tamar, be below. be mentioned mentioned below. By my life, he purpose: for for in the second he achieved achieved his his purpose: commonsecond commonlife, By my wealth which they was wealth which had in Jerusalem was not the Davidids who had not the it Davidids who Jerusalem they B59 This Ezra is not al_eU but the Aaronids. were their the were their kings but Aaronids.3 Ezra is not al-cUzayr7T zayrT6 kings as people think. B60 For al_cUzayr is the 7'1 as people For al-cUzayr think.B60 the Arabic Arabic for for Elazar Elazar (Eliezer). (Eliezer).77 [But] the name name Ezra Ezra would would not not change in translation at to Arabic Arabic at [But] the translation to change in all for for it is aa name name whose whose vowels vowels and and consonants consonants fit fit [the Arabic]. Arabic]. is Ezra counted aa prophet prophet by by the the Jews, called hassofer Nor is Ezra counted but called meanhassofermeanJews, ing "scribe." "scribe." ing Also have in in the the Torah Also they Torah aa stranger as follows: follows: they have still, as story still, stranger story the son son of the the prophet Judah, prophet Jacob, Jacob, married ddest son married his his eldest son to aa Judah, the 7s The son woman by woman by the used to come the name name of Tamar. Tamar.78 son used come to his his wife wife ex partes partes posteriores, posteriores., so with his deed and slew him. so God God was was angry with his deed and slew him. angry Then Judah married Tamar Then Tamar to to his pass that other son. son. It came his other to pass came to that Judah married when the the son son went when unto her her [1Gb] the seed on the ground, went in unto he spilled [16b] he the seed spilled ground, in the in the knowledge bear children, she bear should she the first son would first son would that, should knowledge that, children, the his brother's be called by his brother's name thus be brother. This name and be related called by and thus relatedto his his brother.

an

74. IIer~ Tilot as 248, 250. 74. as in the Koran Koran 2: 250. lHere TIalt 2:248, 75.. I Sam. Sam. 22:16-20. 75. Koran 9:30. The Jews 76. Koran said: 'Uzayr is 76. is the son son of Gad. God. Muslim Muslim commentacommentaJews said:'Uzayr ries with Ezra, ries equate and quote embellished traditiODS traditions explaining 'Uzayr with Ezra, and quote embellished equate 'Uzayr explaining why why Ezra the son the Jews called Ezra son of God. God. Jews called 77. Gen. 2. Gen. 15: 15:2. 7£ 10. 38:10. 78 GeD. Gen. !S:

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and He slew act displeased slew him him also. also. Then Judah ordered TaGod, and Judah ontered displeasedGOO, mar to rejoin her family until his son She1ah was grown and of ma~ until his son mar her was Shelah family rejoin grown and for Judah two ture w·hat had befallen Shelah's ture mind, feared that that what had befallen Shelah's two mind, for Judah feared -brothen might befall befall She1ah, her fatoo. Accordingly, fabrothers might she lived lived in her Shelah, too. Accordingly,she wife died, a ther's to station Later Judah's ther's house. house. Later and he went went up station died, and Judah's wife up called her fashear his his sheep. Timnah to shear called Tunnah When Tamar Tamar was was told fatold of her sheep. When ther..in..law's journey journey to Timnah, she put on the garment of harther-in-law's she harthe Timnah, put garment lots, his character, an devated his road. sat on an elevated spot road. and, knowing character,sat lots, and, knowing his spot on his passed by by her, her for and she took her for a harlot; As he passed enticed her, she her, he took harlot; he enticed her, and asked for the the wage. promised her pledged with her aa kid, and he pledged asked for with her her kid, and wage. He promised his and signet, came in unto and came unto her. her. Consequently, his staff staff and she conconsignet, and Consequently,she him Perez ceived by him line of this perez came Perez and and Zerah. From the ceived by Zerah. From the line came this Perez Boaz who married them the married Ruth, from them Boaz who Moabite descent, and from the descent, and Ruth, of Moabite Bl1 prophet David was descended. David was descended.B6 prophet this story Furthennore, point that make abrogaabrogahas aa fine that would fine point would make Furthermore,this story has tion necessary. Namely, Namely, when Judah was when Judah was infonned tion necessary. informed that that his his daughdaughter-in-Iawhad bumed. 79 ter-in-law had conceived conceived in harlotry, she be burned.79 ruled that that she harlotry, he ruled she sent sent him him his and staff, Then she by his signet am with child child by staff, saying: signet and saying: I am the belong. 80 He then then said: B82 She is more in man to whom whom these the man these belong.80 is She more said:B62 81 the right right than excused himself than 1. I.81 He excused himself on on the that he he had had the the grounds grounds that and that not recognized that he did did not visit visit her her again. indiher, and recognized her, again. This indicates that that the the law law of that that time burning of harlots, cates time stipulated the burning which harlots,which stipulatedthe B68 the Torah by prescribing stoning. the Torah abrogated abrogatedby prescribingstoning.B68 In this also ascribe this story ascribe fornication fornication and and unbelief unbelief to to the the they also story they even as prophetic line, even as they ascribed them to the prophet Lot. them the prophet Lot. they ascribed propheticline, the text text of their All All this this is found found in the their Scripture. make this the this the They make Scripture.They genealogy David, Solomon, they expect. and the the Messiah Messiah they Yet they Solomon, and genealogy of David, they expect. Yet maintain that the the Muslims Muslims deserve by-name (mamzerim) maintain that this by-name deserve this more (mamzerim) more dlan of this assertion is most clear and tftan their their Messiah. this Messiah. The absurdity assertion is most clear and absurdity evident. evident. [17 a] As to their their rejection the Koran's Koran's inimitable [17a3 inimitable eloquence, rejectionof the eloquence, I wonder at this, for they do not wonder know Arabic Arabic sufficiently disthis, for they do not know sufficientlyto disfrom stammering; tinguish eloquence eloquence from their long their sothat, despite stammering; that, tinguish despite long sojourn amongst the Muslims. B64 the Muslims.64 journ amongst They book further against Muslims and and say: How can can aa book They argue against Muslims argue further say: How that contradicts contradictsitself itself - meaning that thereby, abrogates itself be asasmeaning thereby, abrogatesitself cribed to God?B615 pointed to the We say We have cribed them: We have already the say to them: God?B65We already pointed 79. Gen. 38:24. 79. Gen. 80. lb. Ib. v. 25. 25. 81. Gen. 38:25-26. 38:2.5-26. 81. Gen.

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the presaffirmation permissibility thereof thereof in the the beginning beginning of the pres-affirmationof the the permissibility ent discourse; but as your surprise thereat and your loathing to thereat and but as ent discourse; your loathing of your surprise -- well, difficulties. it -your· own Scripture is not free from similar difficulties. from is not similar own free well, your Scripture What say about Should deny that, we would to them: them: What would say Should they that, we say you you about say to they deny or the the great precept: the the the Sabbath is the the earlier earlier precept: the Sabbath? Which is Sabbath or Sabbath?Which great older. The Sabbath is older~ fast will say: Sabbath is fast [the Atonement]? They [the Day They will say: 1'he Day of Atonement]? them the the For, should the great fast is older, would give should they older, we would For, say the give them they say great fast lie, for the precept of the Sabbath was enjoined upon them followwas them followthe the for Sabbath lie, enjoined upon precept fast was was stipulated ing great fast after whilst the the great the gift the manna, manna, whilst stipulated after ing the gift of the the revelation of the tablets and and calf..; calfand after after the the disobedience disobedienceand the two two tablets the revelation 82 was When the for that sin worshipping of the Jews. When the punishment for that sin was the punishment Jews.82 worshipping was and solemn observance of, that day was stipulated. lifted, fasting on, observance that and solemn of, lifted, fasting on, day stipulated. But precedence of Sabbath we would would say should they admit the the precedence Sabbath we· But should say to they admit you concerning the Sabbath, are you obliged them: What say Sabbath, you obliged to say you concerning observe rest and quiet, and are or are not exertions forbidden that observerest and quiet, and are or are not exertionsforbiddenon that day? They will say: Yes, certainly. certainly. Then we say say to them: But why why day? They say: Yes, are you obliged to observe the great great fast when it happens happens to fall on you obliged an obligation a Sabbath, even though your fast became Sabbath, though your obligation later than the precept of Sabbath and despite the fact and fact that the precept Sabbath observance, that you observance, despite the you suffer on the day discomforts, such as standing day of that fast various discomforts, standing precept of all the day long? abrogation of the precept long? Is not this, too, an abrogation Sabbath observance? Sabbath observance? As to our master, master, the Messenger of God - may may God pray pray over him and bless him - only two names for are among him current only among the Jews .may they be accursed by God, the angels, and all men. One One God, Jews may they angels, of the names is pasul pasul meaning meshuggac [17b] the other meshuggac "vile," [17b] meaning "vile," meaning "madman." Ac; they call it Qalon As to the glorious Koran, they Qalon meaning glorious Koran, which in their tongue is a turpitude; they mean thereby for name tongue turpitude; they thereby B66 that Through this and that it is is aa disgrace the Muslims. Muslims.B66 similar acts, and similar acts, disgraceof the Through this they became most most violent violent in enmity bethose who who have have beagainst those enmity against they became s8 lieved. will God men not not curse God and and men curse them?" them?4 lieved.88How, then, then, will Section demonstrating ignominy demonstrating some of of their ignominy

One of the procedure their religion the disgraceful the procedure is the religion is things in their disgraceful things of yebama Namely they commanded85 that that if were commanded85 and ~alii~. halus. Namely they were yebama and 82. 82. 83. M. 84. 85. 85.

Lev. 23: Ex. 23, Lev. 27-32. Ex. 16: 23:27-32. 16:23, After 85. Koran 5: 5:85. After Koran After Koran 2: 154. After Koran 2:154. 25:5-10. 5- to. Deut. Deut 25:

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withtwo brothers brothers dwelt place, and one place, them died and one of them dwelt in one died withwidow should out leaving the widow should not not marry faher fachild, the marry aa stranger; stranger; her leaving aa child, ther-in-Iaw's son by son shall shall marry first child child she she will will bear bear by ther-in-law's and the the first her, and marry her, him shall brother. If he refuses refuses to marhis deceased shall be be attributed deceased brother. marhim attributedto his her people ry forth complaining the elders people him to the elders of 'her she goes her, she ry her, goes forth complainingof him ~ying: My husband's brother refuseth to raise up unto his brother brother refuseth raise unto his husband's brother up saying: aa name judge there wish to marry there Israel and and does does not not wish me. The judge name in Israel marry me. will him and will obligte him to to stand will summon and will stand up and say: summon him say: oblige him up and 85 nnnp'i "n~~n N'i nsen nnnp^ B67 his seize his will seize meaning: I like take her. like not not to to take her.B6 The woman woman then then will meaning: and shoe, his face, and her hand, in his his foot, hold it in in her take it off off his foot, hold face, hand, spit shoe, take spit exclaim over him: exclaim over him: s '~N n; MJ:l' ,"nN M\~ rlN ru"N' ry n~:v" M~~ t v tt n,o n,^ N? 14nHn4Z meaning: shall it be doth not not build build up who doth be done done unto unto the the man man who So shall up meaning: So R6 B68 the unshod unshod86 his brothers branded the will be branded his which he will brother'shouse. house.B68After After which and by that the house his family reviled by that appellation, house of and hig will be reviled i.e., the of family will appellation, i.e., the him who had shoe loosed. upon them by the had his his shoe All this is imposed them him who loosed. All this is by imposed upon Torah, but therein ruse that therein is is aa ruse that forces forces the man to marry his dedethe man Torah, but marry his ceased brother's brother's wife. that the the woman wife. Since man knows woman is obliged Since the the man knows that ceased obliged Lo her people's people's assembly, be induced marto summon him to her he may summon him induced to marassembly,he may be ry her. Even his sense not deter Even if his sense of shame shame should should not deter him, him, he may, ry her. may, I like not to take her. If still when be hesitant hesitant to I her. to say: like not to take when summoned, still summoned, be say: unashamed, [18a] he may recoil in shame from being dishonoured recoil he in from [18a] shame dishonoured unashamed, may being his lJy his shoe, the woman woman remove remove his shoe, spit by having having the spit in his by the unshoeing, unshoeing, by he face, and proclaim him a failure, a man lacking in virtue. Even if he him a virtue. Even a failure, man lacking face, and proclaim that can being reviled by the reviled by the appellation face this, dread being can face this, he may may yet yet dread appellationthat will bad renown; kin after him with with shame and bad him and and his his kin after him shame and will attach attach to him renown; to marry her. But But if he is is repelled to and marry her. repelled by by her him to her to force him this may and this may force will ap'pear such an extent this will trivial to hinl, the law will trivial to the will that all all this law such an extent that him, appear is nothing that. But separate There is Torah beyond beyond that. two. There the Torah But the two. nothing in the separate the from this and disgrace. what disgrace. deduced fronl this is is truly their shame shame and what their their legists truly their legists deduced Namely, if the W01nan is averse woman is to marrying the brother brother of her her dedeaverse to marrying the Namely, ceased force him to waive his right to her. Yet they him to waive his to force her. Yet ceased husband, they husband, they they right in session the judge session with obIigeher before the judge in with their to appear their rabbis, rabbis, appear before oblige her to and teach her to say: 87 her and they teach they say:87 "O:l" M,:lN N' 'iN'~";J Ctt' '''nN' c"pn'i "C:lllj lNO meaning: My ·husband~s brotherrefuseth to raise his brothbrothhusband'sbrother raise up unto his refuseth to meaning: My up unto B69 ner a name not marry in Israel; he will will not me."B Thus Thus they to name in her to force her Israel; he marry me. they force 86. Deut. 10. Deut. 25: 25:10.

87. lb. v. 7. 7.

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le against for he did lie did wish wish to marry who she it was was who and she him; for her, and against him; marry her, whilst he was whilst be was willing. By teaching her these words, they withdrew, her these withdrew, words, they willing. By teaching instruct rise and instruct ;her her to lie. lie. They summon him him and instruct him to rise and and instruct They summon

say.8a nnnp, "n~l)n K' N; rnnrnp5 nrn say.88 meaning: like not to take her. Even though wish Even I like she may his wish not to take her. may be his though she meaning: When she and him to lie. dishonourshim and and spits and desire, order him lie. When she dishonours desire, they they order spits not content the face, it is the content with in his acme of transgression with the his face, the acme for, not transgressionfor, untruths against him, him to lie untruthsagainst lie and and thus thus expose him, they they com,pel compel him expose him to B70 said: punishment for Just for aa sin sin he did did not commit.B70 as the the poet not commit. Just as punishment poet said: Many a sin is committed by the fools of a people, a a sin committed the fools by Many people, those Yet than those meted out to other other than Yet chastisement chastisementis meted \vho 89 who c(}mnlitted it.89 committed it.

A,count of for their burden Account the burdnt the cause cause for their increasing increasingthe of the B71 upon thernselves themselvesB7 upon There two causes their burden burden even are two causes for for their There are their making even heavier. heavier. making their One them stems called ~akhamim. word stems from from their their legists called word hakhamim. This One of them legists means sages. sages. means [ISb] ancient times times used used to call call their their legists [18b] The Jews "sages" Jews in ancient legists "sages.'~ in rule of They had academies in Syria and Mesopotamia, during academies and the rule Syria They had Mesopotamia, during the the thousands the Babylonians, and Romans, where thousands Greeks, and Babylonians, Persians, Persians, Greeks, Romans, where studied until material was accumulated which the sacred sacred law until accumulated from from which material was studied the the decided to compile the two works, namely, the Mishna and the legist~ decided the Mishna and the works,namely, legists compile the the smaller book, consists of about eight the smaller consists the Talmud. Talmud. The Mishna, about Mishna, book, eight about hundred book, has weight of about has the weight hundredsheets; sheets; the Talmud, Talmud, the larger largerbook, half burden of aa mule. half of the the burden mule. The legists who wrote wrote it did did not all legists who live and the they continued to compile generaone and the same same age; continued live in one they age; compile it generation after When the later Ie gists, scrutinizing this comtion after generation. When the this comlater legists, scrutinizing generation. pilation, noticed that the additions it contained contradictions to contained noticed that additions to contradictions the pilation, the they realized that, unless further adsections of the work, realized unless the earlier earlier sections further adthat, work, they disorder and ditions and gross ditions were were prohibited, obvious disorder contradiction gross contradiction prohibited, obvious bamrl would result. the l'almud, would result. They therefore ceased ceased adding Talmud, barred They therefore adding to the forbade the any further additions, and forbade the Ie gists to add or affIX anyand or further add affix additions, any legists anyB72 thing it ~ in fact, they excommunicated anyone who added anyto excommunicatedB72 who added it; anyfact, they thing anyone thing was set. to it. it And thus its its size size was set. And thus thing to leaders of the In these the spiritual two books books the the Jews forbade them them these two Jews forbade spiritualleaders of the company partake food that is, food in the to partake with those those is, with company of strangers, strangers,that 88. lb. v. 8. 88b.Ib. 89. Mutanabbi 546 N. 225 line 26. Mutanabbi II 546 225 line 26. (ed. Dieterici) Dieterici)

64

not persuasion, and them to eat the unlawful for not of their their persuasion, and made made it unlawful for them meat animals slaughtered by men For they, meat of animals men not of their faith. For their faith. slaughtered by they, i.e., the scholars their religion scholars and and spiritual realized that that their i.e., the leaders, realized religion spiritual leaders, \vould pTeserved in the which the the Jews would not not be preserved the state state of exile exile in which lived Jews lived in humiliation unless the scholars could keep them humiliation and the and subjection, unless scholars could them subjection, keep from with people people of other religions; consequently, from mingling other religions; they mingling with consequently, they forbade vvith non-Jews the ll1eat forbade marriage and the the eating meat of non-Jews and marriage with eating of the could not animals by non-Jews. animals slaughtered scholars could not have have gone gone non-Jews. The scholars slaughteredby so far in not concocted so far in ihis an argument this respect had they concocted an which in respect had they not argument which reality calumniates calumniates (~od. God. reality For [Iga] prohibited marriage Jews with For the Torah Torah merely with nODnon[19a] the merelyprohibited marriageof Jews lest should follow Jews lest the Jews should follow their wives in idol-worship and unthe their wives and unJews Jews idol-worship 90 belief in Furthermore, in the Torah the Jews are forbidden belief in God. God.90 the Torah the are forbidden Furthermore, Jews to eat eat of the the mr-at by those meat of animals animals slaughtered who offer those who offer sacrisacrislaughteredby fices to idols idols because other than fices because aa name name other than that that of God God was was invoked invoked at th~ slaughter. not slaughtered the But animals animals not as idol-offerings were not not slaughter. But slaughteredas idol-offeringswere forbidden in the forbidden of the permissithe Torah; the Torah Torah speaks the Torah; rather, rather, the speaks permissibility of taking persons of other from persons food from other nations. nations. Thus Thus God said God said bility taking food the time time the the Hebre\vs to Moses Moses at the passed through the land of the Hebrews passed the land the through children of Esau: B73 Esau:73

VI K) ,~, rln ~~ )Tr ",~ .,~ O:l lnn N; InVO~'N~ " inN N?5 ^ r1I3 ny,y pi 'i~nn IIleaning: C'ontend for I will will not not give give you you of Contend not not with with them; their them; for meaning: of their land, no., not so much much as sole of the foot would tread on;91 not even even so the sole as the the would tread land, no, on;91 of foot wn P1 Ic~, : D3I n=tm cn"nru, t10~~ Pnso Cl1NO 'i~n Cn;~N' ~O~:ltnS: Ol1N~ 'i:lton 5zm nnfcyn?:IN onanrvlqpI: lnn 0"0 Ye shall meaning: shall purchase purchase food food of for money, ye may them for that ye meaning: Ye of them may money, that and ye eat; and ye shall shall also for money, ye may may also buy water of them for that ye of them buy water money, that

drink. 92 drink.92 Thus it is is clear clear from from the the text Thus text of the perthe Torah Torah that that the the Jews are perJews are to take mitted to mitted take food peoples, and eat it. know that food from from other other peoples, and eat it. They know that They the children children of Esau the Esau were were idol-worshippers and infidels. infidels. Now the the idol-worshippersand for are Muslims, fOf example, are not lower in rank than the children not lower rank than children of Muslims, example, Esau. Therefore, the Esau. the Jews should accept the food of the Muslims; should the food Therefore, Jews Muslims; accept should prefer flay, they prefer it, it, since because of their since the ~1uslims, their monomonoMuslims, because ray, they should theism and and their are not not idol-worshippers. theism their faith, True, Moees forMoses forfaith, are True, idol-worshippers. bade the Jews bade the marry idol-worshippers or to eat the meat of anior eat meat the aniJews to marry idol-worshippers mals the name but we do mals slaughtered name of idols; do not not know know of aa single idols; but slaughteredin the single who invokes invokes the Muslim who the name Muslim name of an at an idol or image idol or image the slaughterslaughter90. Ex. ~4: 16; Nu. 25: 1-3. 25:1-3. ."4:16; 91. Dent. 5. Dent. 2: 2:5. 92. Ib, 2 6. Ib. 2: i.

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an animal. of an animal. W'hat What is is the ing the matter matterwith with these these Jews, that they ing of then, that Jews, then, they do not not eat eat of of animals animalsslaughtered do Muslims? Muslims? slaughteredby by What is is the the matter matter with with the the Jews What who live live in in Syria and Persia Persia Jews who Syria and that they will not from the that w~11 not accept from the Muslims such food as milk, cheese, Muslims such food as they milk, cheese, accept sweetmeats, et cetera? cetera? sweetmeats,bread, bread, et [19b] [19b] If they That is is because because the the Torah Torah forbade eat us to to eat forbade us they say: say: That we say them: '.rerefa terefa; 'erefa is is the the prey torn by the lion lion or or woH wolf terefa; we say to them: prey tom by the or other or 93 other wild wild beast. beast. Proof Proof thereof thereof is is the the Torah Torah verse: verse:98 nir ,~",~n 5:)5 "~Nn 10 n£),to "nN z'frn ~,~'i n i5zKn N' ,Dtv n'rtI:l 1t13 ,~~, nz1 Ye.shall shall not in the meaning: flesh that field; not eat that is eat any is torn torn of beastsin the field; meaning: Ye any flesh of beasts ye B74 ye shall shall cast cast it it to to the the dogs. dogs.B74 When the the leaders saw that leaders saw that the the Torah ''''hen Torah makes makes no no mention mention of aa the prohibition against the foods of the gentiles except foods the the idol-woridol-worprohibition against gentiles except the and that the rrorah clearly states that the prohibition shippent the and that Torah states that the shippers clearly prohibition and mingling against with non-Jews stems from from the the against eating eating together together and mingling with non-Jews stems fear lest lest this this shouid fear should gradually lead to to intennarriage, which is obobgradually lead intermarriage,which lest it be followed followed by jectionable conversionto to the the .religions and idolidoljectionable lest by conversion religionsand the worship of the gentiles all of which is clearly stated in the Torah all is which stated the Torah worship gentiles clearly -they n~'in meaning invented aa book book entitled entitled i1to"n~ the science science lnttrT nrl' -they invented meaning the this In this book, they imposed upon the Jews of (animal-) slaughter. the book, they imposed upon of (animal-) slaughter. Jews an burden increasedburden that them from an increased that distracts distractsthem their position from their humiposition of humiliation and and affliction.B7 Thus they liation affliction. B75 Thus they ordered blow into the orderedthe Jews into the Jews to blow animal until filled with lung of the the animal until it is with air, then observe \vhether is filled and then observewhether air, and lung air is escaping through some is, they they declare the the air some aperture. declare the escaping through aperture. If it is, meat some section section of the meat unlawful. unlawful. If some the lung adheres another, they adheres to another, they lung do do not not eat eat the the meat meat of that that animal. animal. The inspector inspector of the slaughter slaughter is also also instructed instructed to put put his his hand hand into into the slaughtered slaughtered animal's animal's belly belly in order order to determine determine with with his his finger finger whether whether the heart heart is attached attached to the the back back or to one of the the sides; sides; should should there there be an adhesion adhesion by by vein, though though it be be as as fine fine as as a hair, hair, they they declare declare the meat meat ununa vein, eat thereof, thereof, and and call call it terefa, terefa, meaning meaning unclean. unclean. This lawful, do not eat lawful, designation is the first first transgression transgression [20a] [20a] on the part part of the scholars, scholars, designation because in Hebrew Hebrew usage usage terefa lerefa refers refers merely merely to prey prey killed killed by by some some because found in what Jacob Jacob says says when when Joseph's Joseph's shirt, shirt, beast. Proof Proof thereof thereof is found beast. soiled with blood, blood, is brought brought to him:94 him: 94 soiled c qc,"4 q,to qit tl'to "nn;~ ny,: rOwn n"n "'1~ n3nn n.1n~ Intin 'CH'" n,'1~'" n Iln ,r4 n7rn1 qOl ,l',inrt meaning: recognized it and said: said: my my son's son~s tunic! tunic! a wild wild beast beast meaning: He recognized BT6 been devotJ,Ted him! Joseph Joseph has has been mauled mauled by by a beast!BT betUtl has devoured has Thus it Ex.. 22:30. 22 :30. 93. Ex. Gen. 37:33. 37:35. 94. Gen.

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Lccomes q',tQ was that the the sense sense of ~tJ1' that Joseph becomes clear clear that I is that rDl1't '1 Pl q,lQ Joseph was torn to pieces pieces by by aa beast beast of prey, and terefa is prey. of prey, and terefa is the the prey. torn Ye shall Anot.her proof proof thereof shall Another thereof is that that it says the Scriptures: says in the Scriptures: Ye 9i beasts not eat flesh that is torn by beasts in the field. Prey of beasts in torn beasts the not eat an)' that is by field." Prey any flesh is to be in the the desert; and there there is nothing is always be found found in desert; and nothing surprising surprising always to revealed this was revealed in the fact that the prohibition against eating this prey was the in the fact that prey prohibitionagainst eating people of tent-dwellers, For they they spent desert. For to aa people the desert. tent-dwellers,living fully living in the spent fully time in wilderness, most of this this time forty desert and and in wilderness,most forty years years wandering wandering in desert for no food other than manna. When their lust for meat grew, fmding their meat no other than When lust food manna. grew, finding simMoses brought them bird simsmall bird them quails. Moses brought (salwg) is aa small quail (salwa) quails. The quail its ilar quality is that the eating of its meat meat is the ilar to the sumana. Its ·specific that the sumana. eating specific quality softens conceit and and cruelty. softens the wicked and eliminates eliminatesconceit wicked heart, cruelty. Indeed, Indeed, heart, and as the this bird bird dies just as the swallow swallow is is dies if it hears hears the the sound sound of thunder, this thunder, just devoid destroyed cold. God to dwell on islands devoid to dwell on islands causes the the quail God causes destroyed by by cold. quail (If past, after season is after which which the the is past, rain and until the of rain and thunder thunder until the rainy rainy season and spreads over the earth. B77 God brought bird leaves earth.B77 leaves the the islands over God bird islands and the brought spreads this bird to benefit from from the to the Hebrews that the specific this bird the Hebrews that they might benefit specific they might Hehearts. The Hequality wicked hearts. its flesh, the softening flesh, namely, namely, the softening of wicked quality of its brews' lust nothing less an extent less brews' lust for for meat meat had had grown to such extent that that nothing such an grown to than a revealed prohibition could could restrain from eating than restrain them them from revealed Torah Torah prohibition eating their elders beasts' prey prey and inbeasts' elders in inand carcasses. carcasses.So So the the transgression transgressionof their "beasts' is terpreting terefa becomes clear, [20b J since merely "beasts' prey" becomes since terefa clear, [20b] merely prey" is terpreting connected meant. invented absurdities and nonsense connected nonsense meant. But But the the 1egists invented absurdities and legists with lung and with the said that that aa the lung and heart heart [of aa slaughtered animal]. They They sa.id slaughteredanimal]. under these slaughtered animal if found conditions is is dakhya found fit under these conditions dakhya slaughtered animal these conditions, meaning does not is terefa terefa not satisfy clean; if it does conditions, it is satisfy these meaning clean; Torah meaning unlawful. They said that the significance of Torah said that the the significance meaning unlawftl. They verse: shall not any flesh flesh that beasts in the not eat that is Ye shall eat any is torn torn by in the verse: Ye by beasts animal field,; YOll shall cast it to the dogs, is that if you slaughter an animal shall cast to the an is that field; you dogs, you slaughter it. but and but sell it and it does not satisfy these conditions conditions--- do do not not eat eat of it" sell it does not satisfy these to the they interpret dogs" to the gentiles. Thus they "cast it to to the to mean mean "to "to to the dogs" gentiles. Thus interpret"cast not of your to him." aa person person not persuasion; feed feed it to him, him." But, sell it to But, him, sell your persuasion; who iL. who are like dogs, deserving this appellation is they are ir. truth, like this and truth, it is they dogs, deserving appellation and analogy on account of their mental turpitude, and their evil thoughts account their mental evil their and turpitude, analogy thoughts B78 and beliefs concerning other nations. and beliefs nations.B78 concerning other The Jews two sects. sects. One One of them, are of two the Karaites, Karaites, recognize~ them, the Jews are recognizes those early that those that authoritieswho who compiled the Mishna Mishna and and the the TalTalearly authorities compiled the mud, i.e., pack of calumniators the Jewish are aa pack calumniatorsof God God and and mud, i.e., the Jewish legists, legists, are 95. Ex. Ex. 22:30.

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of the prophet prophet Moses; 1vloses; and that they they are men of appalling appalling stupidity stupidity Thus, on questions questions concerning concerning their law and and unsound mind. Thus, religion, the legists legists usually usually differ from one another. Yet the Jews Jews religion, legists, even when disagreeing disagreeing with one another on assert that the legists, assert questions, were inspired inspired by by God, all of them hearing hearing each of these questions, Him say: say: In this question, question, legist legist so and so is right. right. This This voice they they Him qol. When \'Vhen the Karaite Jews, Jews, disciples disciples of cAnan and BenjaBenjacall bath qol. nlin,i6 saw these infamous absurdities, a"bsurdities, this disgraceful disgraceful forgery, forgery, and min,96 who silly lie, they seceded from the Ie gists and all those who followed legists silly lie, they They repudiated repudiated all of these impious impious fabrications. Having Having esthem. They [21 a] the deception deception of the legists legists with with their false claim to tablished [21a] prophethood and their assertion assertion that God has been inspiring inspiring them all prophethood tinles a day, day, the Karaites decided that the legists legists had strayed strayed several times fronl the right right course, course, and that none of their tenets should be acfrom deceitful legists legists in all other cepted. Consequently, Consequently, they they opposed opposed the deceitful cepted. Torah did not mention. The The Karaites matters which the text of the Torah ate meat with milk nlilk and forbade only flesh of young the the young kid in its only milk, out of deference to the text of the verse: Thou shalt mother's milk, by the not seethe a kid in its mother's milk. As for the absurdities by Hsages" ~ or legists which they entitled she~ita, i.e., the hilkhath shehita, they "sages" legists scieIlce problems systematized science of animal slaughter, systematized by by legal problems slaughter, these are legal the legists, \vhich the Karaites dismissed and voided, along with which dismissed along legists, many other things. any aniThey desisted from declaring declaring unlawful any things. They mal slaughtered by themselves. Such is the position of this group position slaughtered by group of Jews, i.e., the Karaites. They have legists of their own, too, who legists They Jews, i.e., are are authors of books, but do not go calumniating God as go so far in calumniating to claim nor do they ascribe their interpretations ascribe caim prophethood; interpretations they prophethood; or to God, but merely to their own effort to prophetic inspiration, God, merely prophetic inspiration, (i jtihid) . D7S (ijtihd) .B79 The The other sect is called the Rabbanites. They They are more numerous. They are followers of the "sages" the legists calumniate God legists who calumniate "sages" They and who assert address them assert that on every every problem problem God was wont to address through the voice they call bath qol. Among the Jews, this group qol. Jews, group is they Among through the most harsh toward other nations. These Godharsh in its animosity animosity calumniating legists made the Jews believe that food and drink ~ be-.. Jews calumniating legists come lawful for the application of this "science" which for man through through application they ascribe to Moses and to God; that the other nations do not know they ascribe it, it, and that only by God through only the Jews Jews have been so honoured by through 96. Anan b. David, VIII cent. Karaite Karaite teacher. Benjamin Nahiwandi, the Benjamin Nahiwandi, David, the VIII

IXc. Karaite Karaite master.

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this and similar absurdities, absurdities, with which the legists corrupted the legists have corrupted minds of the Jews. A Jew will look upon someone not [21b] of his Jews. Jew upon own faith as one would look upon intelligence; upon some animal devoid of intelligence; and regard the" f~ods eaten by the gentiles as a sensible man would the sensible foods a as regard by gentiles regard dung, or the pus of the dead, and similar filth that is unfit as as regard dung, pus for any human. This is the root of the community's perseverfood for is community's perseverany ance in its religious strict segregation front other nations, laws, its strict nations, and religious laws, segregation fronl its utterly rest of mankind. utterly scornful and contemptuous contemptuous view of the rest for the first As for the Karaites, most of them were little by first group, Karaites, group, little converted to Islam, so a fe\\' of them are left. Since few so that only a only from the absurdities the Karaites are gists, are free free from absurdities of the Rabbanitc Rabbanite Ie legists, those persistent fabricators who aggravated the burden of their con1fabricators comaggravated persistent munitY:r Islanl. BoO Islam.?' emblDrace munity, they they are better prepared prepared to cll1brace From what we have lllentioned, Fronl becomes clear that the "sages" mentioned, it beconles "sages" those "vho who illlposed are those nlaking livelihood imposed their law upon upon this group, group, making more difficult and the burden heavier. They They sought sought thereby thereby to pit more the Jews ever lllore against the religions of the gentiles lest thev lest they Jews religions against with mingle \vith the gentiles and thus be led to the abandonnlent of their abandonment mingle gentiles religion. religion. rrhe The second cause for the oppressiveness oppressiveness of their burden is that the Jews both to the East and to the West. In any Jews are dispersed dispersed any town harbouring a ronl1nunity of JC\VS 111ay appear fronl a distant there fromi community may harbouring Jews appear land a man of their faith who displays religious strictness, displays religious strictness, extreme piety, piety, and meticulous observance. If he happens happens to be trained theologically, theologically, he will start to rebuke rebuke them for certain pracpracrheIn of de·· detices, giving giving an inlpression impression of superiority. superiority. He will accuse them fective observance. He will ascribe the substance of his rebuke rebuke to his masters and to his townsmen, to\VnSlnen, and his references for the 1110St part most part will be false. In this way, he hopes hopes to achieve leadership leadership or some other goal, goal, especially especially if iI he intends to remain with or be influential among them. So you may may see him, upon upon his llis arrival, arrival, refraining refraining from fronl among pa.rtaking of their food [22a] and of the meat of their slaughter; slaughter; exampartaking slaughterer, whom he will reprove reprove for someining the knife of their slaughterer, or I thing other, saying: I except my slaughter. shall not eat of thing saying: my own slaughter. except You may m.ay see them vexed by him, hin1, while he continues to blame them then1 for what is lawful what pennissible, suggesting suggesting that these things things be and pennissible, strength of his fabricated references until their prohibited on the strength doubts are dispelled. dispelled. long interval, a countryman countryman of his arrive, arrive, who Should, after a long knows how false are those references to authorities, authorities, the newcomer

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the may oppose him. the fonner him or or oppose either agree with hinl him. In the former case, case, the agree with may either newcomer in order to share in the spiritual leadership will agree the newcomer will order share agree spiritual leadership lest he, achieved by his his countryman out of fear fear lest achieved by and out he, in opposing countrymanand opposing the lack of piety. leader, piety. as aa liar or accused accused of aa lack denounced as liar or leader, be denounced Moreover, will approve the newcomer in most the newcomer most cases cases will Moreover, the approve of what the lawful unlawfirst to institute, i.e., declaring lawful things unlawone has has sought first one to institute, i.e., things declaring sought will say: God pennissib1e things, and will ful ful and and disapproving May God things, and say: May disapprovingof permissible greatly TC\\rard so and so, for he has strengthened the authoriry of reward and for the he has so so, strengthened authoriry the greatly faith hearts of this community, and has repaired the fence of and has fence faith in the this the hearts the community, repaired B81 the la\v the lawB81 amidst amidst them. them. Should meet the the other other alone, Should he meet will alone, he will thank bless him, made you him and him: God the thank him and bless or say God has has made him, or you the say to him: pride of our fellow townsmen. However, should the newcomer defy our fellow should townsmen. the newcomer However, defy pride what first has his censure oppression, not and oppression, one has instituted, censure and not one what the the first i.e., his instituted,i.e., would in the would sympathize with him, or trust him. Nay, with or him. the community trust community him, Nay, sympathize them would pious enough, people are not pious for these all of them think he is not these people are would think enough, for convinced that narrowing prohibiting convinced that the scope livelihood and and prohibiting narrowing the scope of livelihood piety and things unlawful unlawful is extreme piety and asceticism, and they is aa sign asceticism, and sign of extreme they things invariably believe that religion and truth are with him who makes that and truth are with him who believe makes invariably religion things them. They for them. more difficult difficult for do not not stop to consider considerwhether whether They do things more stop to he produce any proof, nor do they investigate does not not produce he does does or does nor do any proof, they investigate \vhether he is the case of aa theologicallyhe is right whether Such is the case right or wrong. wrong. Such theologicallytrained town. newcomer in aa town. trained newcomer newcomer happen rabbi -- aa Jewish Should the newcomer scholar Should the Jewish scholar happen to be aa rabbi new -he institute aa strange religious regime and introduce new introduce -he would would institute and strange religious regime precepts imposed, yet no one can raise an objeccustoms no raise an with added added precepts one can customswith imposed, yet objecthem tion. surrenderto him him complete1.y, while he cleverly milks them tion. They completely,while They surrender cleverlymilks [22b] some young their money. that some filches away Should he learn and filc'hes [22b] and lear that away their young money. Should on aa Sabbath, or ,vine or bought Jew road on bought milk milk or wine sat alongside the road Jew sat Sabbath, or alongside the from aa Muslim, ~fuslim, the the fellow and curse fellow at aa rabbi would curse the from would rebuke rebuke and the rabbi gathering town's Je\vs, would disparage and ascribe the town's ascribe it him, and Jews, would disparage him, gathering of the all to religious religious slackness. B82 slackness.B82 all This cause of the the reason reason mentioned This reason reason and and the mentioned above above are are the· the cause the the Jews the burden increased burden the have imposed increased oppressiveness Jews have oppressivenessof the imposed upon upon themselves, the narrowing narrowing scope and of their their livelihood, their themselves,of the livelihood, and scope of their from mingling abstention people and from the the food food of other other people and from abstention from with mingling with those We have clarified these for the own community. We have for their own carified those not not of their these the community. reader reflective reflective reader"

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EPILOGUE EPILOGUE He most most d~es to be deserves to be described described as as ignorant branded as and branded as ignorant and errant, of the verities, and whose whose nature nature defies defies the the pursuit the and whose errant, whose verities, pursuit far from mind is is far from perceiving mind the ultimate ultimate truth. truth. But But his station is his station is perceiving the even more more miserable, even who not only resists admitting the verities, but who not resists the but miserable, verities, only admitting is also also quick is the absurd absurd and believe the and to believe the impossible, so quick to accept accept the impossible,so that that he to be be characterized he deserves deservesto characterizedas as insane insane and and degenerate. degenerate. The under consideration group considerationis is most most deserving such aa characterizacharacterizagroup under deservingof such tion, their ancestors daily witnessed sensorial miracles their for although ancestors witnessed sensorial miracles tion, for although daily no and fire as no other people did, yet they repeatedly and heavenly fire as other heavenly people did, yet they repeatedlyplotplotted the the stoning Aaron. of Moses and Aaron. It is ted Moses and is enough mention that that stoning enough to mention chose the they chose the golden calf in the days of Moses; preferred to return they golden calf in the days Moses; preferred return into slavery to Egypt order to sate sate themselves themselves with with flesh, onion, flesh, onion, slavery in order Egypt into and cucumber; idols after the and idols after the time of Joshua b. time b. cucumber; worshipped Nun; worshipped Joshua Nun; and joined Absalom, the refractory son of David by the daughter the son and joined the David Absalom, refractory by daughter of B83 the of Geshur. The overwhelming majority joined rebelthe King Geshur.83 this rebelKing overwhelmingmajority joined this lious and and refractory refractory SOD, and ,vaged war at his side against David, lious and war at his side son, waged against David, the great and noble the they shifted noble prophet God. Then, when they shifted Then, when great king king and prophet of God. their allegiance back to to David,97 their their delegations and troops David,97their allegiance back delegations and troops began began to to streaming him, asking be forgiven for what they had perpefor be what had him, streaming asking forgiven they perpeand rejoicing trated, [23a] rejoicing in the the safety King David. David. Their Their [23a] and trated, safety of King that was so intense eagerness was so intense that the tribes picked a quarrel with the tribes a the with the eagerness picked quarrel a tribe fervent tribe of Judah when, in a fervent race for precedence in the service race for precedence the service Judah when, of the king, crossedthe Jordan king, it crossed with its its king king before before the the arrival arrival of Jordan with the troops troops of the other other tribes. tribes. Mild Mild rebukes rebukes were were exchanged, exchanged, and and thei, thel~ the the tribe tribe of Judah Judah said: said : We are m.ore tnore entitled entitled than than others others to to We are hasten hasten to to the the king king and and be be eminent eminent in his his service service because because he he is near near of kin kin to to us, us, and you )'OU have have no no reason reason to to blame blame us, us, 0 children children of of IsIsof rael. Then a base rael. "fhen base fellow feHow arose, arose, Sheba Sheba the son son of Bichri,98 Bichri,98 and and called called at the the top top of his his voice: voice: We We have have no portion portion in David, neither neither have have we inheritance of Jesse, Jesse J every every man man to his his tent, tent, 0 Israel. Israel. inheritance in the the son son of No sooner sooner said said than than the the army army of the the children children of Israel Israel seceded seceded from from David Dayid in in answer answer to that that base base fellow's fellow's call. call. But But when when the vizier vizierJoab Joab succeeded succeeded in slaying slaying the mischief-maker, mischief-maker, all all the troops troops returned returned their their 97. 1I II Sam. Sam. 19:41-44. 19:41-44. Maacah, Maacah, the the daughter daughter of' o!' Talmai, Talmai, King King of of Geshur, Geshur, was Absalom's mother - II II Sam. Sam. 3:3, 3: 3, I Chr. 3:2 3: 2 (Geshur (Geshur was a principality principality in in the the Absalom's mother northeastern northeaf.tern part part of Transjordan). Transjordan). 98.. II II Sam. 20:1-2. 20: 1-2. The The parts of the the name name are transposed transposed in the mss. ross. Let Let every every one 0111. of 0/ you proceed proceed to his tent.

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allegiance to David. The people people were like ruffians, ruffians, a vulgar vulgar rabble who rally to drunl-beating rally drum-beating only only to be dispersed yell. by a yell. dispersed by As for their worship abandonment of calves,99 their abandonment worship of the two calves,99 tie the pilgrimage pilgrinlage to ]erusalenl, persistent opposition Jerusalem, and their persistent opposition to the prophets down to the very end of their kingdom all this is not prophets very kingdom \\~hat one would \yould expect from people in their right minds. It is their what expect people right way to follow another only its vices. Such ignominy nation is in their way only ignominy 100 and shalne. shame.?00 As to their being being quick incredible, we absurd and incredible, quick to accept accept the absurd shall cite an instance illustrative illustiative of their lack of intelligence, namely what happened 'tvhat craftshrewdest, and craft·· cleverest, shrewdest, happened in our own time to the cleverest, iest among among them, the Jews Jews of Baghdad.B84 Baghdad. B84 l\n arose in icst An impostor the arose impostor region of 1v1osul, a young Jew named Menal).em Sulayman and Menahem b. Mosul, region young Jew Sulayman ar-Ruhi. He was a man of fine appearance. known as Ibn ar-Rfitti. appearance. By By the standards of the rank knov.~n rank and file of Jevvs district known Jews chvelling dwelling in the di:htrict as Arnadia in the country [ruled from] Mosul, he was well-versed Mosul, country in their religion. \vas so kindly The comrnander fortress there thre \was commrander of a fortress kindly religion. 1'he disposed toward thjs irnpostor, of V,,"hOn1 he had forn1ed a gODd opinthis formed vwhomn opii-go. disposed impostor, ::l ion and "vhose [23b] fc.igned piety in1pressecl hirn, that he used to him, used whose [23b1 feigned piet impressed look forward fOI'\vard to visiting this :lan. rnan. The 'I~he iIllpostor place of impostor coveted the place governor~ whom \VhOnl he considered and irna,glncd that he the governor, considered a slrnpleton, ir;agined sitmplcton, pounce upon the fortress and take it over, would be able to pounce fortress over, that it upon might his fortified stronghold. So he wrote to Jews who become the might stronghold. Jews dv;el1<:d jn the various districts the COLlntry 0' £ l\dharbayj::I1 of dwelled in th:e of nd the districts tlhe rvariosis tointrv Adharb;vin a~tnd adjacent territory, adjacent territory, knowing knowing as he did that the Persian Jews Jews are the he mentioned that he was a most ignorant of all Jews. Jews. In his writings writings 'he I leader usli?T5., )85 zealous to free free the Jews fro:n leader'85 froml the hands of the I\'{ Musli:s, and he addressed with various ruses and deceptions. addressed the Jews ruses Jews deceptions. Pasof his writings I saw were this effect: sages which to writings sages "Perhaps for, is it war or say - what has he rallied us for, "Perhaps you will say we want you you not for war or battle but that you you might might battle? No~ No. \ve stand before this leader, to be seen at his gates by the royal gates by envoys royal envoys ,vho surrolnd him." who surround To\vard Toward the end of the writings: "It behooves each of you you to have a sword or other instrument of war and to conceal it under your your gannents." garments." . old, ,,;hich 99. 3d~1s: of ~old, Jeroboam made in which Jeroboam 99 'T. T.. atc (wor~hip of the) the (worship the) two calves. come near the 100. The The text has: The) The) will not come This does not seClll Apparently the seem to make sense. Apparently given j n the translation. translation. qiven in

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Nablus, and their turning turning to Nablus, . disgrace of any other other nation. nation. opposite opposite sense is required, U

B86 and the of the The of Amadia The Persian Persian Jews, the environs the people Amadia environsof Jews, and people186 of the region to with and of ~losul, responded. They flocked to him with of the flocked him and of Mosul, responded. They region concealed until a vast number of them had gathered about concealed weapons until a vast number them had about weapons gathered him. The governor, of him, him. The because of his his good him, thought good opinion governor, because opinion of thought that that the the people were mere the alleged mere pilgrims who had had visiting the alleged sage sage who people were pilgrimsvisiting appeared in his his town; their an1bitions so it it was, until their ambitionswere were disclosed disclosed town; so was, until appearedin to him. him. He was to was too too forebearing shed blood; he therefore therefore killed killed blood; he forebearingto shed only the trouble-making impostor. The rest of them dispersed in of the The rest them dispersed in only trouble-makingimpostor. dismay, after suffering the evil results of affliction, privation, and and after the evil results dismay, affliction, privation, suffering destitution. destitution. This ~tory, to every This clear to sensible person, was not not plain story, though though clear every sensible person, was plain for them. to I enough for them. Nay, to this day they, I mean the Jews of this mean the Amadia, Nay, enough day they, Jews Amadia, him [the prefer to many their prophets. Some of them them [the impostor] impostor] to prefer him many of their prophets. Some he is is the believe he the expected believe Messiah himself. himself. II saw saw groups Persian expected Messiah groups of Persian Jews who used and Maragha his used his [24a] who Silmas, Tabriz, Tabriz, and Jews in Khoy, Khoy, Silmas, Maragha [24a] for their name for their gravest oath. As for name oath. As for the Jews of Amadia they became, the Amadia gravest Jews they became, all their in all ill their practices, practices, more more segregated from and to the the Jews and opposed Jews segregatedfrom opposed to than the the Christians. than there is a group that professes is Christians.In that that region there a that region professesaa group religion which it relates relates to to the the above-mentioned Menaabove-mentioned impostor, religion \vhich impostor, MenaBB7 hem.B7 the report When the When him reached reached Baghdad, trickabout him two Jewish report about Baghdad, two Jewish trickforge letters by Menahem to the sters, cunning elders, decided decided to the sters, cunning elders, forge letters by Menahem Jews of Baghdad Baghdad bringing bringing them them the the good tiding~ which which they they had had been been Jews good tidings since of yore; exp~cting since yore; that that he would would appoint for them them aa certain certain expecting appoint for all of them night in which which all them would would fly Jerusalem. The Jews night fly to Jerusalem. Jews of their claim to Baghdad, their claim sagacity and pride in craftiness notwithand craftiness pride notwithBaghdad, sagacity Their women women brought brought their their standing, were were all led to believe believe it.88 it. DBS Their standing, Inoneys and and jewels jewels in order order that that it all might might be distributed, distributed, on their their moneys behalf, as as charity charity to those those whom whom the the two two elders elders considered considered deservdeservbehalf, ing. In this this manner manner the the Jews Jews spent spent the the bulk bulk of their their wealth. wealth. They l'hey ing. donned green green garments,B9 garments,B89 and and on that that night night gathered gathered on the the roofs roofs donned to to expecting, they asserted, fly Jerusalem wings angels. on the of expecting, they asserted, fly Jerusalem wings angels. Women What if the the Women began began to weep weep over over their their nursing nursing infants. infants. What mcthers mcthers should should fly fly before before their their children children or the the children children before before their their children might might suffer suffer hunger hunger because because of the the delay delay in mothers? The children mothers? feeding....At ~t the time, time, the the Muslims Muslims there there marveled marveled so greatly greatly at feeding. what had befallen befallen the Jews Jews that that they they refrained refrained from from opposing opposing them them until until the result result of the Jews' Jews' vain expectations expectations had had come come to light.B90 light. B90 The Jews JC\VS kept kept crowding crowding together together for for the flight flight until until the morning morning disdisclosed ignominy. But those those two deceivers deceivers esesclosed their their frustration frustration and ignominy.

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with whatever caped had appropriated Subwhateverthey the Jews' wealth. Subthey had Jews' wealth. caped with appropriatedof the the sequently, the Jews realized the nature of the trick and how they the trick and how had realized nature the Jews they had sequently, been fooled.B~H named that year "the year of the flight" fooled.B91Then they been "the named that they year year flight" and began to reckon years of their old and and began reckon the years their old and young as from from that that young as the of year: it is the era of the Jews Baghdad at the present time. This era the the time. year: Jews Baghdad present affair should affair suffice to cast cast shame shame and should suffice and disgrace them forever. forever. upon them disgrace upon [24b] purWhat we have have listed listed is fully achieve the pur[24b] What fully adequate adequate to achieve data. pose of silencing them and muzzling them with their very own data. them their and them very mllzling pose silencing polytheism. In God from their their polytheism. God do I seek and safety seek refuge safety from refuge and

74

mE CONVERSION TO ISLAM ISLAM OF THE SAMAU'AL YAIYA AL-MAGHRIBI AL-MAGHRIBI SAMAU'AL IBN YABYA

the Prophet, and vision of the and the the narrative narrativeof his his vision Prophet, and blessing upon whom God's prayer whom God's and blessing prayer upon 101 of cArafa in the year the 558.101 in the the night cArafa year 558. night There but God whom I rely.102 is no no God There is God but God upon rely.'02 upon whom for his Said praise to prayer for prophet and prayer his prophet Said Samau'al, after praise to God God and Samau'al, after Muhammad, the the God-chosen, his kin. kin. and his Muhammad, God-chosen,and Divine Providence knowledge Divine who through God's knowledge Providence leads leads a man, man, who through God's predestined to guided, until he finds the right is predestined to be rightly until finds the course at at right course rightly guided, God in His knowledge has set in advance. I the exact time which which God has exact time set advance. knowledge shall relate God's granted to me, and how I was led since shall relate God's guidance how and was led since guidance granted me, my birth birth from from the the faith faith of the Jews toward my that it conversion,that my Jews toward my conversion, may become become an example exhortation to whomsoever an exhortation whomsoeverthis and an this may may example and may kindness is so concealed leach. The reader know that ieach. reader shall shall know divine kindness that divine concealed \vhomsoever lIe as will as to to be be unfathomable. unfathomable. God God will will select He wishes, select whomsoever wishes, will wisdom grant wisdom to whomsoever wants, and will lead him along whomsoever He and lead the wants, grant along the 103 straight path. straight path.'03 [25a] called Ra:b and was father was was called Rab Yehiida [25a] My Yehuda Ibn Ibn AbUn Abun and was of the the My father Fas in Morocco; city being a title, name, and Rab being not a name, and its its meanmeanMorocco; Ra:b title, not city of Fas He was Rabbi. fIe was the the most ing most learned learned man man of his his time time in Torah Torah ing - a Rabbi. the most most gifted studies, and the and prolific stylist and exquisite extemand and extemstudies, and gifted prolific stylist exquisite prose. Among peoporizer in Hebrew Hebrew poetry poetry and and prose. porizer Among the Arabic-speaking Arabic-speakingpeoknO\\Tn as ~-\bii-I-Baqa' Ya~ya ibn cAbbas al-Maghriple he was was known as ibn cAbbas ple Abi-l-Baqa' Yahya al-MaghriFor most bi. most of the bi. For people among the distinguished the Jews an have an distinguishedpeople among the Jews have name distinct Arabic distinct or or derived derived from from the Arabic name Hebrew name, the Hebrew even as as the the name, even 104 separately. Arabs who have have name name and and surname Arabs who surname'04 separately. He married married my lIe my mother Baghdad. She mother in Baghdad. She came came from from Basra Basra and and B92 was one one of three three distinguished was sisters well-versed in Torah studies sistersB92 well-versed Torah studies distinguished Hebrew writing, and Hebre\v and al-B~ri alIbrahim al-BaSri alwriting, daughters daughters of IS\1aq Ishaq Ibn Ibrahim i.e. of the tribe tribe of Levi, tribe of good Le\\'i, lineage, for for .Moses Moses Lewi, i.e. Levi, a tribe good lineage, 1163. The vision 101. Nov. 8, 1163. 101. vision occurred occurred 08 on Thursday conversion Thursday night; night; the conversion took place place on Friday. Friday. took 102. After 130. Koran 9: 9:130. After Koran Koran image. 103. 103. A frequent image. frequent K.oran name may Arabic name 104. proper (ism), 104. An Arabic from the the name name proper surmay include, include, apart apart from (ism), aa surand aa surname surname (laqab). name of relationship name this case case Rib Rab is the the (kunya) and relationship (kunya) (laqab). In this latter is not an indication laqab, Abi-l-Baqa' Abii-l-Baqa' the the kunya. prop. indication of relationship kunya. The latter laqab, relationship propcase but er this case but an appellation long lived. er (father the long lived. (father of ... . )) in this appellation - the

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sprang from from it. This rrhis Ishaq Is~aq was a man of learning learning and taught taught in sprang Baghdad. mother Nafisa, daughter N~r alTheir of mother was the Abii Na~r Nafisa, daughter Baghdad. Dawlldi, their well-known dignitaries whose progeny still their of well-known whose one Dawudi, dignitaries progeny still dwell in Egypt Egypt to this this day. day. dwell My mother mother was named named after after the mother mother of the Prophet Prophet Samuel. Samuel. My Th.is prophet prophet was was born born after after his mother mother had been been barren, ba,rren, childless, childless, and and This conceived for for a number nunlber of years, years, not until until she she prayed prayed to the had not conceived Lord requesting requesting a son who ~"ho would would become become a devotee devotee of God. God. A pious pious Lord of and blessed she man"a spiritual leader by name Eli, blessed her, gave leader the name a her, Eli, man, spiritual gave by biJth Samuel prophet. t}lis described beginning· in the the All this is described to birth Samuel beginning of prophet. the Book Book of the Prophet Prophet Samuel. Samuel. Now my my mother mother had been been with with the my father father for for some some time, time, childless, childless, until until she 'was filled with fear fear of was filled my barrenness, and and saw saw a dream dream in ~n which she she was reciting reciting the her barrenness, her then vowed prayer Hannah, mother Samuel, Lord. She then vowed Lord. She of to the of mother Samuel, prayer Hannah, was that if she she had ha.d a son son she she would would 'name him Samuel, as her name her name name him as that Samuel, that she conthe name of Samuel's mother. came to pass that after conthat after It came the name Samuel'smother. pass ceived was born; born; she which in Arabic Arabic she called called me Samuel, and I was ceived [25b] [25b] and Samuel, which is Samau'aI. My father called me Abi Abii Nasr Na~r which which was the Kunya father called Samau'al. My Kunya of B93 my grandfather. grandfather.93 my and then My father had me learn Hebrew writing, writing, and then study the learn Hebrew father had study the My mashad Torah the commentaries until, by age of thirteen, I 'had m.asthe commentariesuntil, Torah and and the age thirteen, by the study Indian to the tered Then he he introduced introducedme to this kn.owledge. tered this study of Indian knowledge.Then H94 Abfi-l-Hareckoning under Shaykh the solution and the solution of equations Shaykh Abu-I-Haequations under reckoningM4 and san the study medicine under under the philosand the Ibn ad-Daskari,B95 san Ibn philosad-Daskari,BS9and study of medicine opher A,bfi 'I-Barakat I:Iibat-.L~llah Ibn cAli,B96 and the observation observation the and Ibn 'l-Barakat Abu Hibat-Allah cAli,B96 opher treatment of diseases as prac~ diseasesas of current the treatment and the current surgical pracsurgical operations operationsand Indian al-Basri. As ticed by my luaternal uncle Abii-l.. Fat~ Ibn al-Basri. As to Indian Ibn Abi-l-Fath uncle maternal ticed by my less than than aa mastered them them in less reckoning astronomicaltables, and astronomical reckoning and tables, I ~astered same time time continued continued to &tudy year, at the the same of fourteen, and at the age study fourteen,and age of. by the year, by adstudied admedicine treatmentof diseases. diseases.Then II studied and to observethe the treatment to observe medicine and 105 under ministratiye and the science of surveying under Shaykh science and the ministrativeaccounting Shaykh surveying accounting'05 and equations l\bii-I-Mu?affar as well as as algebra as well Abii-l-Muzaffarash-Shahraziiri,B97 ash-Shahrazuri,B97 algebra and equations 106 well. II then then frefreAbi Turab as well. also Ibn Ibn Abi Turab as and the him and the katib under him katibl06 also under B98 for Ibn an-Naqqash quented and Abii-l-I:fasan Abu-l-Hasan Ibn Daskari and Master Daskari an-NaqqashB98for quented lVlaster Euclid from Euclid the the problems solved the until II had had solved the study study of geometry, problems from geometry,,until to medimediso devoted was so devoted to that same time, used to the same to solve. solve. At the that they time, II was they used two the above-mentioned above-mentionedtwo cine from the could from whateverII could that II absorbed absorbedwhatever cine that and as as educational subject 105. both as as aa general at the the time time both in vogue Much in 105. Much general educational subject and vogue at training ' for employment. training for employment. 106. official. 106. Scribe, secretary, official. Scribe, secretary,

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teachers parts of the this science. science. There There remained remained parts teachers of this Book of EuEuthe Book clid, B99 the book of alWasi~i on arithmetic Book Al-Badic Al-Badic the book al-Wasiti the Book arithmetic and and the clid,n99 on algebra BIOO But But I could find nobody who knew knew anycould find al-Karkhi.100 nobody who anyby al-Karkhi. algebraby thing of these books, or beyond these, on the mathematical sciences, these or mathematical books, these, sciences, beyond thing B101 c Ibn Aslam e.g., book of Shuja on algebra others. and others. the book Aslam3BI1 algebra and e.g., the Shujae for these these studies were so y passion pa~ion and that I would M and love love for studies \\Tere so strong would My strong that forget pondering on some them. I secluded and drink when pondering food and drink when some of them. secluded forget food myself books and and analyzed room for for aa time time and those [26a] and [26al books myself in aa room analyzed all those expounded them'; I refuted their authors wherever they committed committed refuted their authors wherever them; they expounded mistakes; the errors demonstratedthe errorsof ·their their compilers; and undertook undertook mistakes;demonstrated compilers; and to verify ver.ify or where other other authors had failed. or correct correct where authors had failed. I found found Euclid's Euclid's book alTangement of the figures in his book faulty for by rearranging the his for arrangement faulty by rearranging figures them after the the book book could dispense some as superfluous; this - after them I could dispensewith some superfluous;this of Euclid Euclidha,d been considered acme by the other other geometricians, consideredthe acme had been geometricians, by the so had introduced introducednothing new either either by much so so that that they so much by changing they had nothing new changing Euclid's or by eliminating any of them. them. or All this this I Euclid's set set of figures by eliminating any figures achieved namely, by age eighteen. Since that the of that that year, Since achieved in that eighteen. age year, namely, by year writings in these these sciences sciences followed another coontinuouscontinuousfollowed one another my writings year nlY ly down to the present. present. God been revealed to me me much much that that had God has has revealed had been ly down withheld from my predecessors predecessors among eminent scholars; all this this from my the eminent withheld scholars; all among the reach. whomever put into for the benefit of whomever it might reach. I put for the benefit into shape might shape During that from the pracpracthat time source of income income was was from time my my only only source During tice I enjoyed a great measure of success for, success a medicine. In this, measure tice of medicine. for, this, enjoyed great from with divine to distinguish curable disease disease from able to with divine support, distinguishaa curable support, I was able an incurable. I never never treated patient but but with result that with the result that he treated aa patient an incurable. recovered. patient, all the other other to treat· all the felt disinclined WheneverI felt disinclinedto treat aa patient, recovered.\Vhenever would and would give up case. physicians would fail to cure him fail cure him and his case. would give up physicians and great favor. Praise for His bounty bounty and God for Praise to God great favor. After readings of books books in Iraq, and After extensive extensivereadings Iraq, Syria, Syria, Adharbayjan Adharbayjanand Kuhistan,107 much knowledge the method method of extracting Kuhistan,107 I acquired extracting much knowledge acquired the and which, as medicineswhich, far as as I know, first as far and of discovering know, I was the first discoveringmedicines to find: such as the preparation I called "the penetrating rescuer" as the "the rescuer" find: such called penetrating preparation t, because it cures diseases within within aa fraction fraction of aa day, cures several several serious because serious diseases day, and preparations which that were and were useful which I compounded that useful and and other other preparations compounded 11caling by the God .~lmighty. the grace healing to men, men, by grace of God Almighty. Before took up these sciences, that is, twelfth and and thirthirBefore I took is, in my sciences, that my twelfth up these teenth years, [26b] I \vas fascinated by records of the past and by was fascinated records the stoteenth and [26b] by by stopast years, and and ,vas eager to learn what had happened in ancient times, and ries, had ancient to learn and was times, ries, happened eager 107. province (s.w. (s.w. of Khurasan). Persian province 107. Persian Khurasan).

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to know know what had occurred past. I therefore therefore perused perused the varoccurredin ages varages past. ious of anecdotes. Then I passed passed on from ious compilations from stories and and anecdotes. compilations stories that that stage books of entertainment infatuation with with books entertainmentand long stage to an infatuation long cAntales; later compilations such as the tales on cAnstill-to the later still-to the larger such tales as tales; larger compilations tar,108 Dhu-l-Himma, Dhfi-l-Himma, al-Battal, stories Iskandar dhii-I-Qarnayn, al-Battil, Iskandar tar,108 dhi-l-Qarnayn, the stories

B102 Upon of cAnqa', Taraf b. I..iidhan, etc.B102 these I recognized Upon reading L.udhan, etc. recognized reading tho;e CAnqa', Taraf histhat most of [the material was derived] from the works most material was derived] that [the works of the hisfrom intorians. Therefore torians. Therefore I sought the real real historical historical accounts, and my accounts, and my insought the terest read the book book of Abii which I read shifted to the histories, cAli terest shifted Abi cAli histories,of which Nations,109 the History History of entitled Experiences the Nations,109 b. Miskawayh Miskawayh entitled Experiencesof of the 110 at-Tabari and works. at-TabariT10 and other other historical historicalworks. In these passed before the these history before me accounts accounts of the books there there passed history books him Prophet God's prayer and blessing upon him his conquests, God's prayer and blessing upon his conquests, Prophet the miracles the miracles God God had had performed performed for him, and for him, was and the the wonders wonders he was given to work; divine victory and help which were granted in and which were him divine work; victory granted given help 112 his bethe battles battles of Badr,111 Badr/ 11 Khaybar and others; the story of his bethe and the others; Khaybarl2 story ginnings and wretchedness; own his own wretchedness;the animosity ginnings in orphanhood orphanhood and animosity of his up to his adversaries over a period people toward him while stood toward while a him he stood his over adversaries people up period years, rejecting rejecting openly of many faith and and calling them to his his their faith many years, openly their calling them him to migrate capennitted him own own faith~ until God what caGod permitted faith, until Medina; what migrate to Medina; lamities befell his active enemies, under his lamities befell his active and how how they were slain slain under his enemies, and they were his by swords of his supporters at Badr and in other battles; the eyes the swords Badr and other battles; eyes by supporters revelation the miraculous Perrevelation of the miraculous verse verse foretelling defeat of the Perforetelling the defeat sians by mighty sians who, headed by Rustum with with many thousands who, though though headed many thousands mighty Rustum of aa very powerful army, and powerful fled before before the the small small and and weak weak very great army, fled great and the dreams of Chosroes Anucolumn abi Waqqa~;113 Anuunder Sacd Sacd b. abi dreams column under the Chosroes Waqqas;113 ;114 the collapse shirwan arand the the destruction destructionof its ar.. shirwan;114 Byzantium and collapse of Byzantium mies Abu cUbayda b. al-Jarra\1/15 God's mercy mies at the b. God's the hands hands of Abui mercy cUbayda al-Jarrah,'5

108. here are are cycles somewhat reminisreminisworks (numerated heroic tales, 108. The works enumerated here cycles of heroic tales, somewhat lore. western kn~ghthood cent of westC!,11 knighthood lore. 109. 109. Died 421/1030. 421/1030. 110. 110. 224-310/839-923. revealed in his 111. Prophet is is revealed miraculous victories, such 111. The charisma charisma of the Prophet his miraculous victories, such as over the Meccans Meccans at Badr Badr (624). first victory his first as his victory over (624). 112. by Jews; settled by forces in oasis north north of Medina, Muslim forces 112. An oasis Medina, settled occupied by Muslim Jews; occupied 628. 113. beginning of Koran Koran 30 mentions mentions that that Byzantium, 113. The beginning smitten, will Byzantium, though though smitten, again reference to the Byzantine-Persian victorious. This reference Byzantine-Persianstruggle struggle (of (of 612-626, 612-626, again be victorious. esp. was uttered uttered in Mecca. Mecca. Sa'd Sa'd was was the leader leader of the 622-626) was campaign of 622-626) esp. the campaign from the Persian Mu~lim force that that wrested wrested Iraq Persian forces forces in 633. Muslim force Iraq from Muhammad was was born, born, the palace palace of the Persian 114. has it that when when ~Iuhammad 114. Legend Persian Legend has eternal fire rule!' thousand year fire of the Zoroastrian old eternal and the thousand Zoroastriancult was was exruler shook, year old shook, and was flooded; priest saw his dream tinguished; lake was the high saw in his dream aa camel camel overoverflooded; the high priest tinguished; aa lake Tabari Annales running Annales p. 981.) lands, etc. (Cf. Tabari running lands, 115. Muslim conquest Leader of the Muslim 115. Leader conquest of Syria Syria (634). (634).

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16 him. Then I read and upon him. read about and Abf BaJcr1 BakrT6 about the the governance upon governance of Abu cUmar,11T their justice [27a] and asceticism. At the same time, entheir same time, encUmar,17 justice [27a] and asceticism. grossed and secretaries, accounts of ministers from ministersand secretaries,I acquired acquired from giossed in the accounts this wide reading this wide reading of the about them, and from stories and and reports from the stories about and them, reports rhetheir own words, a mastery of eloquence, and a knowledge their of and a words, mastery eloquence, knowledge rhean extent admiratoric to an evoked the praise of stylists and the admiratoric extent that that evoked and the praise stylists by those tion of rhetoricians, tion and that that will be recognized those who read read rhetoricians,and recognized by any the books books II wrote scientific discipline. wrote on some some scientific any of the discipline. II saw saw the miracle human eloquence cannot miracle of the Koran, which human Koran, which eloquence cannot l1B rival, the truth of its miraculous character. well did its character.18 and well did I recognize truth miraculous rival, and recognize Then, after after I had mind on mathematical mathematicalsciences, had trained trained my sciences, espemy mind especially on geometry with demonstrations, I asked myself on I with its asked about the the demonstrations, cially myself about geometry differences men in religious faiths and tenets. I received the men tenets. differences among faiths and received the religious among greatest from reading into the the subject greatest impulse impulse to inquire reading the epistle inquire into subject from epistle Kalila wa Dimna,119 and of Bardhawayh physician, in the book Katila the physician, the book wa Dimna,19 and Bardhawayhthe what II found arbiarbiwhat therein. II realized realizedthen that reason reasonis the supreme found therein. then that supreme ter and ter its rule and that its should be established establishedgenerally affairs of rule should generally in the affairs thi~, our world. For were it not that reason directs us to follow the world. For not the our were that reason directs us follow this, prophets and apostles and to trust the elders and authorities of and and trust elders and authorities the prophets apostles pa...q, we would not accept would not transmitted on their their authority. past, authority. accept anything anything transmitted I realized realized that root of the adherence that if it is reason reason that that is is at the the root adherence to root of the religions the inherited fronl from earlier earlier generations, and at the root generations, and religions inherited the following the prophets, it is then necessary to make reason the sureason suthen make following prophets, necessary pr~me arbiter in this whole sphere. And if we make reason supreme arbiter this whole And reason make preme sphere. supreme judge of what by transmission what we learn learn by transmissionfrom from our our ancestors, realancestors,we realjudge ize that that reason reason does does not not oblige ize us to to accept withancestraltradition tradition withoblige us accept ancestral out examining because it has been as to its its soundness, has been soundness, lnerely examining it as merely because down from handed us to accept tradition handed down us from ancestors, tradition ancestors, but obliges obliges accept only per se se and proof of its and if there there is proof its soundness. soundness. only if it be aa verity verity per Mere however, is no proof. proof. Mere reference fathers and reference to fathers and ancestry_, ancestry, however, For would serve For if it were, it would serve all the infidel rivals as well, all infidel rivals as well, e.g., were, e.g., the Christians. Christians.Thus, the have it from from ancestral ancestral tradition tradition that JeThus, they they have Jesus is the son son of God God and and upon him depend sus privation, sustenance, privation, upon him depend sustenance, injury, benefaction. lila If following the fathers fathers and and ancestors ancestors were were injury, benefaction.ll9 following the

116. The first first caliph caliph (632-34). (632-34). 117. 'The The second second caliph (634-44). caliph (634-44). lIS. Cf. D. n. 22. 113. cr. Indian fables fables (Panchatantra) 119. The Indian by Ibn al MuqafArabic version version by (Panchatantra) in the Arabic Muqafwas put to death fa'c (who was death in 760); fa this work work was was attached attached the autobiographic 760); to this autobiographic note of the humanist the physician Bardawayh. humanist sceptic, sceptic, physician Bardawayh. 1198. 119a Literally: Literally: He is the one who sustains, sustains, etc.

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the truth truth of what to prove prove the been handed behalf, what has has been handed down their behalf, down on their would oblige this us and this would us to accept as true the tenets of the Christians as true the tenets the and Christians oblige accept 12o Magians. [27b] Should be claimed that emulation of the ancesancesit be emulation the [27b] Should claimed that Magians.?20 the Jews, tors tors be correct correctonly the case case of the this would would not be accepted accepted only in the Jews, this those of unless Jews proved proved that unless the the Jews were wiser wiser than than those that their ancestorswere their ancestors other peoples. The Jews with respect other peoples. their make such claim with such aa claim Jews may may make respect to their but all about their ancestors give the fathers the fathers and and ancestors, all reports about their ancestors ancestors, but give reports their Jews the lie in this matter. Once abandon partisanship in their the lie this matter. Once we abandon Jews partisanship put on the same other favor, their ancestors ancestorsare are put on the as those those of other same footing favor, their footing as peoples. If the fathers of the Christians-and others-transmitted the fathers the peoples. from unbelief and and sound from their their fathers reason avoids sound fatherssuch such unbelief and error erroras avoids and as reason human that what the Jews nature shuns, is not what human nature then it is not impossible that shuns, then Jews impossible same nature. have behalf of their fathers be be of the the same their fathers nature. have transmitted transmittedon behalf and non-Jews are on aa par When II realized par with reWhen realized that that Jews with renon-Jews are Jews and spect to transmission of ancestral tradition, I realized that the Jews I realized that transmission ancestral the tradition, Jews spect had true proof proof in possession about prophethood of MoMoin their their possession about the the prophethood had no no true ses which is than the evidence of the the chain chain of transmission, other than ses other the evidence transmission,which available for just as Moses - peace peace for Jesus as it is for for Moses and Muhammad Muhammad just available Jesus and upon them all; that if the chain of transmission serves as confirmaserves as confirmathe chain transmission them that all; upon tion, and the prophethood of all the prophethood all of them all three three are are right them is then all tion, then right and own true. own eyes seen 1vIoses Moses with with my nor realized that that II had had not not seen true. II also also realized eyes nor my other prophet, and had witnessed his miracles nor those of any prophet, and his miracles nor those had II witnessed any other our following that, but for in the footsteps of the transfor tradition traditionand the transand our the that, but following footsteps would know nothing of any mitters, we would know nothing this. Then II realized realized that. that mitters, any of this. a reasonable person cannot believe one one and and disbelieve disbelieve another another of cannot believe reasonable person nor having these prophets, not having witnessed them nor not having seen any witnessed these prophets, any of them having seen the [that he may trust] tradition, circumstances of any; the circumstances tradition, may trust] any; except except [that for all all three whose transmission, however, however, is available three available for evidence of transmission, whose evidence nor wise one reasonable that them prcphets. It is therefore neither reasonable nor wise that one of the~ neither therefore prcphets. as false. false. Rather, as true, and the the others others rejected be accepted Rather, it is true, and rejected as accepted as or to all all of rationally incumbent either to believe all of them to reject to believe them either incumbent reject all rationally them. them. that either. For we As disbelieving all, reason does either. For does not not dictate dictate that As to to disbelieving all, reason find all preached lofty morals, appealed for the virtues and for the all virtues and that they find that morals, lofty appealed they preached fashion beneagainst the vices, and regulated the world in fashion [28a] benethe world a [28a] and the vices, regulated against mankind. ficial ficial to mankind. the prophethood me of the Thus, proof convinced prophethood of JeJeconvinced me trenchant proof Thus, trenchant in For some believed them. sus and of l\.fuhammad, and I believed in them. For some time, out and sus and Muhammad, time, this belief held this without performing of consideration belief without performing for my considerationfor father, I held my father, 120. Zoroastrians. 120. The Zoroastrians.

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For he loved withthe live withMuslim rites. rites. For me intensely, could hardly the Muslim loved me intensely, could hardly live about out me, me, and much attached me. He was careful about careful was and ,\\Tas was very much attached me. to very with disciplines my early youth since my youth with disciplines my upbringing, upbringing, occupying my early occupying me since training my based on logical and mind mind and training based demonstration,and thought and logical demonstration, my thought in arithlnetic whose mind-developthe two arithmeticand and geometry, two disciplines geometry, the disciplineswhose mind-developing quality was praised praised by by Plato. BI03 Plato.B03 ing quality unI For aa long time I "vas not granted time not divine guidance, and this this unFor was granted divine long guidance, and certainty, i.e. the consideration for my ·father, did not abandon me me did not abandon i.e. the consideration for my father, certainty, until travels separated me from him and my abode became distant until travels separated me from him and my abode became distant from persisted in my for him and in the Yet II persisted him and the effort to from his. his. Yet effort to my respect respect for avoid distressing him him on my account. avoid distressing my account. And time of divine arrived.The divine call reached the time divine guidance divine call And the reached guidance arrived. a in a dream, the night Friday, of the me in a vision vision of the the Prophet, the dream, Friday, the night Prophet, ninth Dhii-I-I:Iijja in the 558. This was in Maragha was the year ninth of Dhi-l-Hijja This year Maragha in Adharbayjan. Adharbayjan.

Description of saw what I saw of what Description Thi~ This

is the first dream the first dream I saw. saw. I saw myself the vast open in the saw myself vast open space verdant countryside. space of aa verdant countryside.In the people were and people east loomed it. were hurrying the ea~t loomed aa mighty toward it. tree, and mighty tree, hurryingtoward one of them them what sO people. Said what was was the the matter matter with So II asked asked one with the the people. Said he: The prophet prophet Samuel the people people are are Samuel is is sitting under the the tree tree and and the sitting under him. was to that saluting him. I was glad to hear that and went toward the tree. In hear went I and toward the tree. saluting glad its radiant, grave old man with very found aa corpulent, shade I found its shade old man with corpulent, radiant, grave very ",bite holding aa book book into which he white hair, into which he was was looklookhair, awe-inspiring, awe-inspiring,holding him saying ing. saluted him the Arabic Arabic tongue: "Peace upon saying in the ing. Then II saluted tongue: "Peace upon thee, prophet of God." God." He turned turned to me smiling, and said me to me said to to me thee, 0 prophet smiling, and thee kindly: thee peace, a namesake. Sit down, so may "And upon so namesake. Sit we kindly: "And O down, upon peace, may present a matter before him. then matter to to thee." thee." II sat sat down down before him. [28b] [28b] He then present passed to me the book which which VtTas what the book was in his his hand and said: hand and said: "Read "Read what passed thou before thee." before me thee." I found me this this verse from the the Tofindest before found before verse from thou findest rah: 121 rah:121 t "c~ l'YO~" cn"n~ D;1 e"p~ =133 en; 14'5 ^ DrpnD tcpp N":lj liynty ,,,;~ nH ~,po meaning: will raise thern up a prophet frorn I will them raise their brethren brethren up prophet from among meaning: among their BI04 This is an exhortation like in him they shall believe. unto thee; in him shall believe.B104 This an exhortation like unto is they thee; unto Moses. Moses. II knew from God Almighty knew that that the from God the Jews that this this Almighty unto Jews say say that verse ,vas a revelation concerning the prophet Samuel because verse was a revelation concerning the prophet Samuel because he 121. 8; the last last two two words from Verse Deut. 18:"i words are are from Verse 15. 15. In the original 121. D~ut. 18:i8; original the hearken. last word shall hearken. means: ye word means: ye shall

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was by which they mean like Moses, which they mean that that Samuel was of the tribe was like Samuel was tribe of Moses, by this verse Levi, Moses belonged. When I found the one to which which Moses When this of found verse Levi, the belonged. the Torah before me, I read it and thought that he meant to boast meant read and that boast the Torah before me, thought his that God mentioned him and had Torah and had announced announced his had mentioned him in the Torah that God had advent it bring thee joy, 0 prophet thee O Moses. So I said: said: "May advent to Moses. prophet of "May bring joy, rank." God, that God has distinguished even unto God has thee therein therein even unto this this rank." God, that distinguishedthee However, he looked said: "But "But is it to me that that looked at me angrily and said: However, angrily and were God benefit were clever one, what benefit herein? 0, thou clever God aHuded alluded herein? 0, thou one, of what to you prophet "O prophet then the the geometric demonstrations?"So So I said: said: "0 you then geometric demonstrations?" the he: To the of God, but whom ,vas God referring to thereby?" Said he: but was God whom Said referring thereby?" God, 122 one referred to in the verse: the verse:122 one referred

K ,nc l'N:J 183nn y"tlnl''tm,n

will be revealed, The meaning prophecy that this is an an allusion allusionto a prophecy that :will revealed, meaning of this B105 told me When it was promised, on the When he told mountains of Paran. Paran.B15 was promised, the mountains over him him that, I realized he meant Muhammad may God pray over realized meant God he Muhammad that, pray may and bless him because he one sent sent from from the the mountains him - because he is is the the one mountains of and bless Paran, Mecca; for that i.e. the mountains mountains of Mecca; for the Torah says the Torah Paran, i.e. says literally literally that people of Ishmael, namely in the 118 Paran the dwelling the people the verse: verse:'" Paran is the Ishmael, namely dwellingof the i'N~ ,~,c~ :~'t,

meaning: And he Paran, i.e. the he dwelt the wilderness i.e. Ishmael Ishmael the dwelt in the wildernessof meaning: of Paran, sun Abraham, the friend prayer and blessing son of Abraham, God - God's God's prayer and blessing friend of God upon them. thou them. Thereupon turned to me and said: "Dost and said: "Dost thou again turned Thereupon he again upon anything of the Law Law God did did not send send me to abrogate the not know know that that God abrogateanything but sent remind them precepts, and them of it, to revive its precepts, but sent me to remind revive its and to save save prophet of God." them God." the Philistines?" then: "Yes,O Philistines?"I said them from from the said then: "Yes, O prophet their Lord them that their Said "What need need have have they Lord should should enjoin Said he: "What enjoin them they that neither abrogating to follow nor altering their religion follow one one who is neither religion nor altering abrogating their [29a] them think they needed that that God God enjoin their law? law? Dost Dost thou thou think [29a] their they needed enjoin them or or Jeremiah or Ezekiel?" I said to accept the prophethood of Daniel the Daniel Ezekiel?" said Jeremiah accept prophethood 0, indeed, no need at all." He then took the scripture from then: no need all." then took the from then: "N "No, indeed, scripture my and departed hand and my hand departedangrily. angrily. I was by his by his his anger and alarmed alarmed by his exhortation. was frightened exhortation. I frightened by anger and dawn, and the lamp burning awoke in terror terror and sat up. up. It was dawn, lamp was burning at its brightest. brightest. I recollected recollectedthe entire entire dream. dream. I saw it clearly dearly with from is an act of grace from God nothing of it lost. I said : Verily this act God lost. said: this Verily grace nothing an exhortation that is to remove the may he praised and exalted; exhortation be and remove exalted; may praised from doubt me from professing the true creed that has been preventing true creed doubt that has been preventing professing and before God thus before God and and asked asked and openly Islam. I repented openly embracing embracingIslam. repented thus 122. 122. Deut. 33:2. Gen. 21: 123. Gen. 21. 21:21.

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and prayed prayed ardently for the Apostle to be forgiven, MulhamGod, Muhamforgiven, and ardentlyfor Apostle of God, mad the chosen God pray over him and bless him. I perperhim. God mad chosen - may over him and bless may pray formed ritual ablution prayed in several prostrations to God. ablution and several prostrations the ritual and prayed God. formed the Great relief and joy at the was my and joy me. Then Great was the guidance revealed unto unto II1:e. my relief guidance revealed was II sat up drowsiness overwhelmed overwhelmed me while while I was up meditating, meditating, but drowsiness asleep.Bl06 pondering, and I fell asleep.B06 pondering, I saw busy street saw myself street unknown unknown to me when when somesomemyself sitting sitting in a busy was dressed the garments the ~iif"1S1M body came over to me. over me. came He was dressed in the of the Sufis2M body garments and the poor. He did but said: and the garb the poor. did not not greet said: garb of the greet me but "Obey God."125 "Obey the Apostle Apostle of God."125 with him; Overawed, I got joyfully I hurried, hurried, happy to go the Overawed, him; joyfully got up up to go with happy at the of meeting the Prophet. prospect prospect meeting Prophet. He walked front of me, and I followed walked in front followed him him until until he reached reached me, and a He entered and invited me to enter. I of house. the gate house. it entered and invited enter. walked walked gate him through in behind behind him, him, following corridor which which was was following him through a long long corridor dark, but only so. When When I reached reached the end end of the the corridor corridor dark, but only slightly slightly so. and realized that I was and realized that was about about to meet meet the was overawed the Prophet, overawed Prophet, I was and began for meeting and began to prepare prepare for and greeting him. I remembered and him. remembered meeting greeting II had lead in the accounts accounts about about him that comthat when when he was was met met in comused to pany they upon you bless"Peace upon and God's God's mercy and blessthey used say: say: "Peace you and pany mercy and when he was ings"; but when upon was found found alone alone they used to say: "Peace upon ings"; but they used say: "Peace of God, and God's mercy and blessings." thee, and God's and [29b] 0 O Messenger thee, [2gb] God, Messenger mercy blessings."I him with greet him salutation that now now decided decided that that I should should greet with the the general that salutation general would include the the company, too, for I considered that more proper would include for considered that more company, too, proper and suitable. and suitable. Then I approached corridor court of the house. house. Opposite approachedthe co'urt Opposite the corridor there chamber, and to left of the entrance another was a lengthy and the left entrance there was another lengthy chamber, were no chamber, and there were no other rooms beside these two in the other rooms beside these the chamber, and there house. each of these these there there were were two two men, house. In each whose appearance men, of whose appearance I am not certain seems to me that that most certain now, most of them, now, but it seems them, though though for young, seemed preparing for travel. Some were dressed for for be seemed to travel. Some were dressed preparing young, travel, with arms near by. arms with near travel, by. Then I saw between the two saw the the Messenger two God standing Messenger of God standing between in the corner of that side of the courtyard. He seemed chambers, i.e., that side corner the seemed chambers,i.e., courtyard. occupied, as just finishing and turning turning to begin begin someas if just somefinishing something something and occupied, thing else. I entered unexpectedly just as he was about to start. was about start. He thing else. entered unexpectedly just as 124. mystics' orders. 'the Ascetics and members of the mystics' orders. Their garb 124. .Ascetics and mystics, garb is 'the mystics, members garb of the poor'. poor'. garb turn of speech 125. Lit. 'Respond.' me (or 125. Lit. follow me as ordered) 'Respond.' A turn speech meaning: meaning: follow (or do as ordered) command of •...• • in response re~ponse to the c.ommand

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white, his turban turban was moderately moderately elegant; elegant; on o·n his neck neck was clad in white, cloak. He was of medium medium height, height, distinguished distinguiShed looking, looking, was a white cloak. corpulent, his colour colour medium medium between between pale pale and ruddy, ruddy, and slightly slightly corpulent, swarthy; his eyebrows and eyes were black, and moustache and were eyebrows and his moustache and his black, swarthy; eyes beard were were of medium medium' length length as was his hair; hair; and his features features too beard were of medium medium size, size, neither neither long long nor short.Bl"0 short. B107 When When I entered entered and were saw him, him, he turned turned to me, me, saw saw me, me, and and came came toward toward me smiling smiling benevolent. In awe of him I forgot forgot how I had decided decided to salute salute and benevolent. him, and and addressed addressed him with an individual individual salutation salutation saying: saying: "Peace "Peace him, upon thee, thee, ,0 IVlessenger of God, God, and God's God's mercy mercy and and blessings," blessings," O Messenger upon thus excluding excluding the company, company, as my my vision vision and and my my heart heart turned turned exthus him. Ile lIe then then said: said: "And upon thee peace, peace, and God's cJusively to him. God's "And upon clusively or between mercy and blessings." There was interval stop between my saluwas no interval and There my salublessings." mercy stop tation and and my my advance advance toward toward him; him; I rushed rushed toward toward him him and and tation stretched out [30a] my my hand hand toward toward his. his. He stretched stretched out his his noble noble stretched hand to to me and and put put it in my my hand. hand. I said: said: "I testify testify that that there there is but but. hand For that thou thou art the Messenger of God." For it one the art (annaka) God." one Ctod God and and that (annaka) Messenger came my mind rnind that that some philologists maintain maintain that that proper proper names names some philologists came to my are the most most expressively nouns, while while others perothers say defined nouns, are the say that perexpressivelydefined kaf sonal pronouns are most expressive, which is correct. For kaf of For correct. the sonal pronouns are most expressive,which nlY ",'ord nobody ·but person thus thus addre$Cd, but the person annaka includes includes nobody word annaka addressed,as my it applies to him exclusively. BlOB I saw he was filled with joy. Then was saw filled with to him joy. exclusively.B108 applies he sat the corner sat down, down the two chambersand and I sat between the in the cornerbetween down in. two charnb·ers sat do\,yn in front for the trip with us to Ghumfor with us Ghumthe him. He said: said: "Prepare front of him. "Prepare trip B109 for the conquest."126 dan for the conquest."126 danB1lO When rewas my he said said that, When he that, it vias impression that he was re.. my impression is the ferring which is seat of the the emperor the great the seat China, emperor of China, great city city which ferring to the and had not not yet over it. II had read Islam had fact that that Islam had read to the the fact and to yet prevailed prevailed over that the Green Sea, was through use to to China China was the Green nearest road road in use the nearest that tIle Sea, through I which and most dangerous of seas. When I heard most seas. When heard most stormy the most and is the which is dangerous stormy fear of aa voyage that with fear was seized from the the Prophet, seized with word from that word voyage at Prophet, II was then how then sea, "The wise wise do travel by do not not travel said to myself: and said sea, how sea, and by sea, myself: "The shall said to myself: also immediately, sea?" Then, travel by shall II travel Then, also myself: immediately, II said by sea?" him and owe alle"Praise and owe him allethis Prophet believe in this now that that II believe "Praise God, God, now Prophet What sort giance, shall I not follow him when he commands? What sort when he follow him commands? not shall I giance, to comhim?" I of allegiance is it that I have just sworn to him?" I resolved to comsworn to resolved I have that is just allegiance to me, and II said: said: ply occurred to another thought and obey. Then another me, and thought occurred obey. Then ply and land "If us- then then land are with with us·and his his companions of God God and "If the the Apostle companionsare Apostle of and relief felt relief need fear fear no danger." and we we need to us us and submit to sea \vilI will submit and sea danger." II felt Sea." 126. the Green Green Sea." "on the the shore shore of the the capital 126. Probably China, "on capital of China, Khumdan,the ProbablyKhumdan,

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acceptance. I reat that rewas filled filled with with certainty that thought; and acceptance. thought; I was certainty and collect and ideas occurred to me whilst I was that these these thoughts collect that occurred whilst was and ideas thoughts interval without any before the Prophet, before that is to s3:Y, time, that any interval Prophet, in no time, say, without delaying my been any could not have answer to the the Prophet. have been any delaying my answer Prophet. I could as I said 0 Apostle of God." quicker him: "I hear God." said to him: hear and and obey, quicker as obey, Apostle Then he said: God's blessing." blessing." said: "With "With God's the rrhen the corridor corridorthe not find find in the Then I rose and lef~ left [30b] and and I did did not rose and the house been there house darkness that had had been entered. When When I left the there when when I entered. darknessthat market and had walked myself, as as it were, walked for for a while, and had found myself, were, in the market while, I found the money-changplace of Maragha, Maragha, in the row of the the spot between the row money-changplace spot ·between ers persons in Sui~ii­ noticed three three persons ers and and the the Madrasa Madrasa Qadawiya, and I noticed Qadawiya, and the raiment ascetics. One of them had on his body a waistof them his waistfi garb, raiment had the ascetics. body garb, kind. In one coat coarse black black wool, and a headdresS the same headdressof the same kind. coat of coarse wool, and had ·a bow folded felt;, iri the other, javelin with hand a in a bow folded in shabby hand he had other, javelin shabby felt; a palm-stem palm-stem handle. Another of them sword in a handle. Another them was was girded girded with a sword scabbard ma.de of a palm palm branch. branch. Ever Ever since since I was young and had had scabbardmade young and read the stories power it had been impressed the rise rise of M.uslim Muslim power had been read stories of the impressed upon were weak, how the the companions-of the Prophet my imagination weak, imaginationhow companionsof the Prophet were upon my for the like of what we have poOr, and the like and without have without equipment except for poor, equipment except just mentioned, and yet were victorious over powerful and huge and arjust mentioned, and yet were victorious over powerful huge armies persons I said: when I saw saw the the three three persons said: numerouscavalry. So when and l1umerous mies and cavalry. So are the these are These are the and conquerors the warriors the holy warriorsand These are war, these holy war, conquerorsin the I of the Prophet; with these shall I travel and go forth to companions shall and these travel forth with the go Prophet; companions conquer. Tears rolled from my eyes in my sleep, so great was my joy from so Tears rolled my eyes my sleep, great my joy conquer. and happiness over them. them. and happiness over Then II awoke, though it .was performed the not yet dawn. II performed was not the awoke, though yet dawn. ritual prayer. II was very now to and said said the dawn prayer. ritual ablution, the dawn ablution, and eager now very eager' public my proclaim the creed creed and make public the faith faith and to make conversion to the my conversion proclaim of Islam. Islam. II was time in Maragha the time was at the Maragha in Adharbayjan, Adharbayjan,guest gloriguest of the glorious master Fakhr ad-Din Abii-I-clzz cAbd-aI-cAziz Ma~mfid b. Fakhr b. Mahmfid master cAbd-al-cAziz ous ad-Din Abfi-l-cIzz Sacd b. cAli him. He had had cAli b. I:Iamid Hamid al-Mudari God's mercy al-Mudari- God's Sacd b. mercy upon upon him. suffered him to health. from a disease disease but God God had had restored restored him health. I had suffered from had came to him been friendly him even· before. II came hours with him the early even before. him in the been hours friendlywith early of and informed lifted him that God had of the the aforementioned that God had lifted informed him aforementionedFriday Friday and the lne and had' granted me his guidance. How great his veil from and had the veil from me was guidance. great was granted his joy [31 news! He said: this is that day the news! said: "By [3 a] that his joy God, this "By God, day at hearing hearing the time II what and hoped and for for a long wished for, what II have have .always always wished for, and for, and hoped for, long time us have discussed judge, Sadr ~adr ad-Din, both of us with the the supreme and both have discussedit with ad-Din, and supremejudge, have regretted that scholarship and virtues should adorn a nonthat your have regretted nonand should adorn virtues your scholarship

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Muslim; praise praise God for for the rightness rightness and guidance guidance He has has inspired inspired Muslim; you with, and for thus answering answering our our prayer. prayer. But tell ten me, how did you God reveal reveal this this unto unto you you and and how how did did He facilitate facilitate it, after after deGod Dial and delay?" delay?" I said: said: "This "This is something something that God God has injected injected into nial my soul soul by by inspiration. inspiration. However, However, I had known known the idea and its raramy tional proof proof and demonstration demonstration even before before - its proof proof is in the Totional rah - but ,but out of consideration consideration for for my my father, father, and and thus thus shunning shunning rah cause of his grief. grief. But now divine reproof, reproof, I was reluctant reluctant to be the cause divine this doubt doubt has has been been lifted. lifted. Stretch Stretch out your your hand, hand, and and I shall shall testify testify this that there there is but but one God God and and that Muhammad Muhammad is the Messenger Messenger of that God." The sahib, sahib, in great great happiness, happiness, stood stood up up trembling trembling with joy God." that he could could stand stand up up only only with with difficulty. difficulty. He left me, me, invitinvitbefore that before ing me to be seated seated until until his return, return, bestowed bestowed upon upon me the finest finest of ing clothes, had had me carried carried on the noblest noblest of steeds, steeds, and and ordered ordered his his clothes, retinue to rush rush to the mosque mosque in front front of me. me. The sahib sahib himself himself had had retinue gone ahead ahead to the khatib12 kha~ib127 and and ordered ordered him to bide his his time time and and to gone to tailors a while until I appeared at mosque. For it took tailors a while For wait until took the the appeared mosque. 128 the cut. to complete the sewing of the jubba the sahib had ordered to be cut. had ordered sahib the the sewing jubbal28 complete me. Upon for the mosque mosque as waiting for for me. Upon I set was waiting as the community set out for communitywas and my broke into loud "God great!" and into a loud "God is great!" arrival the congregation my arrival congregationbroke God. the great mosque shook v;ith prayer for the Messenger of God. for the the shook with the Messenger great mosque prayer Then the judge, the the prince and the the judge, the khatib khatib ascended ascendedthe minbar,129 minbar,129and prince of Abpreachers, ~adr ad-Din Abii Bakr Mu~ammad b. cAbdalHih b. cAbdallah b. AbMuhammad b. Abu Sadr Bakr ad-Din preachers, darrahim b. Yel,BIIO delivered a sermon, speaking at length in Iny in darrahim b. Yel,Bll delivered a sermon, speaking at length my praise, having granted for having alertness due to and on the the praise to God God for granted me alertness praise due praise, and For and was exquisite. and guidance. [31b] His eloquence exquisite. For subject was guidance. [3Ib] eloquence on the subject Blll the the assembly was occupied with myself. with the was most part the most assembly myself.B111 part occupied feast of sacrisacrithe feast In the i.e. the the night that day, the evening day, i.e. night of the evening of that and fice,130 writing the arguments for silencing the Jews and comcomfor the the Jews fice,130II began arguments silencing began writing piled them in a ,book I entitled If!:Iam al Yahiid (Silencing the Jews). Yahud the Ifham al them a book entitled I (Silencing piled numerThe book fame was was widespread, and numerwell known, its fame book became became well known, its widespread,and in in it were made under my supervision in many places ous of made under ous copies were my supervision many places in copies the Persia. Later Later II added and Persia. added to to the regions Mosul, Diyarbakr, regions of Mosul, Diyarbakr,Iraq, Iraq, and basis the against the Jews on the basis of the Toit the the sectionsof polemics it many many sections against Jews polemics the Jews, rah, excellentwork work on on polemics became an an excellent so that that it became againstthe Jews, rah, so polemicsagainst Islam. the in Islam. had never never been been produced like of which which had the like produced 127. Preacher. 127. Preacher. 128. 128. A garment. garment. 129. 129. Pulpit., Pulpit., 130. the month month of Dhii-l.. on the the tentlr tentlr of the Dhfi-l'id al-adhii celebrated on al-adha is 'id al-nahr or 'id is celebrated al-nahr or 130. lid the valley ~ijja. offer their their sacrifice sacrifice in the Mecca offer the pilgrims that day Mina. valley of Mini. day the pilgrims to Mecca hijja. On that

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But not mention mention them them for for But as as to the the first first and and second second dreams, did not dreams, I did or four either to the ~\llb or to anyone else in Maragha. That four full full years else a.hib either anyone Marigha. years that was for was loath loath to to mention matter that was for two two reasons. reasons. Firstly, mention a matter Firstly, I was could proved, lest listener should prompt could not be proved, lest the the mind mind of the the listener should be prompt For a sensible to deny unusual. For as something or unusual. sensible man man deny it as extraordinaryor something extraordinary is loath to expose himself refutation, be it open or secret. Secondly, or is loath himself to be secret. refutation, Secondly, expose open report of the two reach anyone I was was loath loath to have two dreams dreams reach have the report anyone in the land envious of me on account and who was account of the the scholarship land who was envious scholarshipand esteem bestowed upon upon me, lest this report be used to stir lest this used stir esteem God God had had bestowed me, report the illilllest the up ill-will and lest me and for my ill-will against and contempt conduct, and my conduct, up against me contempt for had seen; wishers say: left his on account he had his religion dream he wishers account of a dream seen; say: "He left religionon by jumbled jumbled dreams." he was was deceived concealed it until until deceived by dreams." I therefore therefore concealed the Jews, had become well known, its co-pies the book, Silencing the book, become well its the had Jews, known, Silencing copies numerous and by a great people. When When people people and read number of people. numerous read by great number that my learned conversionfrom from the faith learned the truth, faith of the the Jews i.e., that truth, i.e., my conversion Jews was was by by proof proof and trenchant arguments and demonstration demonstrationand and trenchant which I arguments which had that I had had known, and that had been been concealing this and and refraining from known, and concealing this refrainingfrom for and reverence for my discl'osing it for a time, out of consideration out consideration and reverence for time, disclosing my father, then only did I reveal the story of the two dreams [32a] and exthen reveal and exdid the two dreams the [32a] father, only story plain that urging me to proceed proceed that they admonitionfrom from God were an admonition God urging they were plain without without any other account of my father or or for for any any delay, delay, be it on account my father any other reason. wrote a letter I wrote letter to my father who who was was then then in Aleppo, whilst I my father Aleppo, whilst l:I~n Kayfa,Bl12 was in Hisn was and I explained to him him in that letter a numnumthat letter Kayfa,Bll2 and explained to ber ber of arguments proofs which and proofs which I knew knew he would would not deny and argumentsand deny and him also could refute. I informed could not refute. informed him the two also of the two dreams. dreams. He set set out meet me, for Mosul in order but in Mosul for Mosul order to meet Mosul he was was suddenly stricken me, but suddenlystricken with a disease, and died. with and died. disease, The reader pages should understand that should now reader of these these pages now understand that it was was not not that had the the dream dream that had induced induced me to abandon abandon my first faith. faith. A sensible sensible my first will not be deceived man by dreams man will about his deceived about his affairs dreams and affairs by and visions, visions, or demonstration. without proof or known for without proof demonstration.But for a long But I had had known time long time the proofs proofs and and arguments prophethood and demonstrations demonstrationsand for the prophethood arguments for of our God pray over him and our master master Muhammad Muhammad - may God over him and grant may pray grant proofs and and demonstrations him peace. It was was those those proofs him peace. demonstrationsthat were were the for my right path. path. As to the cause conversion and and for for taking cause for my conversion taking the right dream, it served merely to alert aIfd to prod me out of my my procrasprocrasserved alert arfd dream, merely prod

87 87

tination and declaring, now dead, and inertia, father was was dead, toward declaring, now that that my tination inertia, toward my father truth. 131 the cause cause of truth.131 Praise be to God Praise God for for the the conversion conversionto Islam Islam and and the the true true creed, creed, for gui~ance. I ask toward for the the light faith and ask Him to direct and guidance. direct me toward light of faith pleases Him in Muhammad kin. what pleases Muhammad and and his his kin.

131. bue creed. creed. 131. Or: the true

88

AN ANONYMOUS ANONYMOUS EPISTLE EPISTLE TO SAMAU'AL SAMAU'AL [T name of God God the Merciful Merciful and IT 21] In the name and Compassionate. Compassionate. Text of aa query received by Samau'al from one received Samau'al from one of the "phiby query "philosophizing" heretics (Zindiq) .Bl13 heretics losophizing" (Zindiq).B11

name of God, In the name Merciful and and Compassionate. God, the Merciful Compassionate. The conversion theologian, conversionof our our master master - the the spiritual leader, theologian, spiritual leader, scholar, unique and mainstay of faith, and outstanding, Issun of lsthe scholar, unique faith, sun outstanding, mainstay lam, one a,nd only in his age, king of the sages, may God perpetuate and his the God lam, only age, king sages, may perpetuate [T 22] support him - from for him, and subdue subdue anyone envious of him from him, and anyone envious support for the Israelite the Muslim matter of caprice, faith to the Muslim faith the faith was was either Israelitefaith either a matter caprice, inclination, jt was through proof and or else else it and demonstration. demonstration. inclination, or folly, folly, or through proof But inclination, or But caprice, like you or folly man like and would ill suit suit aa man you and folly would caprice, inclination, would not be fitting in a who has reached your degree of learnman learnwould a has reached fitting your degree 182 ing, especially especially with belief and with regard and religion. ing, religion.l82 regard to belief Should proof and that it was was through Should you and demonstration, demonstration, you say say that through proof inquiry and speculation, then, if this inquiry and speculation this and were and speculation, then, inquiry speculation were inquiry result of some idea that influenced you some new idea the result that influenced certain time, time, you at aa certain prove the first perhaps another occur to first another new new idea idea may to you which will prove may occur perhaps you which was undertaken in the original state this inquiry undertaken state one false. false. But But if this was original inquiry -of there no such before that time? then was there such inquiry of mind, time? Perhaps, mind, then Perhaps, inquiry before if you you continued inquiry and speculation, you might and that continued your learn that your inquiry speculation, you might learn the have embraced. other than have the truth than the one you embraced. truth is in aa creed creed other you Should say: I know that truth is in this this religion that truth know Should you you say: religion - through through 'proof and demonstration, we would say: by method? Furand would what method? Furdemonstration, say: by proof thermore, nobody knows that one faith is truer than another faith faith knows that truer than another faith thermore, nobody unless he has. made a thorough all the the and made has studied studied and unless thorough investigation investigationof all ,faiths perused' all the texts their masters, and all, their ar~­ texts of their all their faiths and and perused masters, and argu-menu. have done so -for aa lifetime that is absurd, done so lifetime ments. If you claim to have -- that absurd, for you claim reall the mastersof all all the the rtwould not suffice read all the to read the texts texts of all the masters suffice to would which has 132. person, which has been c.hanged addressed in the third third person, Samau'al is addressed 132. Samau'al changed in the person. second person. translation to the second the translation

89

the ligions Perhaps, if you you were nature of the and sects. sects. Perhaps, were asked asked about about the nature ligions and religion of Magians, and the dualists and the Bralunans,133 Bil. the and and dualists BrahmarLns8,13 Magians, religion you would would not be an authority their tenets. tenets. authorityin the study study of their you Also, to which which you converted is divided divided the religion have been been converted Also, the religion to you have become into many rites (madhahib). which Olle, did you With 'which one, then, then, did you become (madhahib). With many rites affiliated and which did you affiliated and which one ·did choose? you choose? If you have not yet beCOlne affiliated \vith become not affiliated with any have them, then you you yet any of them, you one are a Muslim. Again, if you given preference have a Muslim. are not yet yet Again, you given preference to one what method? claim of the then by w'hat method? If you claim by arguthat the rites, then argurites, you by mentation because it would have to have that is absurd absurd because would require mentation - that you to require you ShafiCi, perused all the the masters masters of the rites rites of ash.. the expositions ash-Shlfici, expositionsof the perused 134 Hanbal.134 Alunad b. I:Ianbal. Abu Hanifa, ~anifa, Malik, Abui and .Mnnad Malik, and If you you have preference to one of the rites your pleasure, pleasure, rites at your have given given preference beby caprice, or merely by following an authority, that is not what be.. that or by caprice, merely by following authority, a hooves such a case, the royal dignity in such learned and and the the wise; hooves the learned case, wise; royal dignity 135 Bll5 departs them,'85 B11 departs from thenl. The opinion leader and theologian, and theologian, our master, the religious master, the. religious leader opinion of our will be. be greatly in considering and and answering answeringthis, n considering this, will appreciated. greatly appreciated~

o . Under this this for prophets" lS3e ~ supposed Brahins were 133. The Brahmins deny the need for suppoed to deny reaon man with reason endowed man gtiliJe theories could propounded. (God could be propounded. rationalist theories (God endowed guse rational;st which suffices between right and wrong. .) to distinguish suffices tQ. distinguish between which right and wrong.) main schools Islamic law: Ash-ShafSi 134. Ash~Shifi'i 150/767schools of Islamic four main heads of the four 134. The heads 150/767--d. 179/795, A1}.mad Anas d" 204/820, b~ Ahmad b. ca.. 80/699-150/767, Malik b. Anas Abii-Hanifa ca. 80/699-150/767, Malik 204/820, Abu-Hanifa I:Ianbal Hanbal 164/780-241/855. 164/780-241/855. reference to a characterization characterization of the philosopher 135. philosoPher as This t'e.:ms secm to be a referen<;e 135. "fhis posaeuor reply~ also towards towards the end end of the reply. posessor of royal alluded to also dignty. It is alluded royal dignity,

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THE REPLY REPLY TIlE In the the name name of God, Merciful and and Compaslionate. God, the Merciful Compassionate. ,Foolish people will say: what from the Foolish people will say: what has has turned turned them them from the Qibla Qibia whick they East and and which been observing? to God the East God belongs Say: to hwaebeen they have observing?Say: belongs the the West. He willeth willeth to straight path.13 path. ISS the West. lie He guideth whom He to a straight guideth whom I have have considered mentioned by by tIlls considered what who is what is mentioned this opponent opponent who asking about what is that God is nOlle none of his concern. Let know that Let him know God his concern. asking about with r-r23] guided me with clear proof and solid argument; it was not aa clear and solid was argument; [T23] guided proof matter a teacher or parent. a matter of follo'\ving teacher or following parent. As to his his query profession' of the Islamic Islamic tenets, time of my tenets, query on the time my profession whether upon my becoming a ,believer or whetherthat that followed followed upon my becoming believer or whether there whether there was an "tas an interval time between bet\v·een the two (i.e., interval of time conbelief and and the con(i.e., the belief version) which interval interval this this faith faith was was hidden hidden or undeclared undeclared version) during, during which -this is pleasing to -this is aa form form of meddlesomeness. meddlesomeness.For For Islam God Islam is is pleasing to God and believers in either and to the believers either case. case. As to attributing the delay professing Islam Islam to folly how attributing the delay in professing folly - how know that that the delay in professing and in divulging the condoes does he know condelay professingand divulging an version was was not due due to purposeful purposeful timing, version caution against against an timing, or to caution enemy? However, However, we declare declare before before God God we are innocent of any are innocent enemy? any slackness called us who called us toward slacknessin responding once toward the truth, truth, once respondingto Him who insight and brought But as as soon soon as as God God granted we recognized me and recognizedit. But granted insight brought unto me the light divine guidance, join, the comunto hastened to join comguidance, I hastened light of divine nlunity of, truth. of truth. munity so As to his Just as him as his saying: this has has struck as a new as this struck him new idea, idea, so saying: Just another idea may prove the first another occur to him that will prove first one false, false, may occur talk.. the answer answ'er thereto this ,is that this the thereto is that is a false false analogy, and idle talk. analogy, and For this could be raised this objection raised against converted to a [new] For [new] objection could against one converted religion and then then converted' and speculation converted religion through speculation and through investigation investigation and from religion to a third and specula,.. after further further inquiry from this second religion third after and this second speculainquiry roottion. But it does not apply to olne who rejected the absurdities absurditiesroot.. tion. But does rejected apply one his imagination result of ancestral ancestral con. con-. since childhood, ed in his imagination since childhood, as a result coction, become familiar accustomed to, but but which he had and accustomed had become familiar with and coction, which which for become valid investigation and spec. . for him did not become valid through him did and which investigation specthrough when iinulation; nor to one "\lho later, when he happened to engage in irlnor one who later, i engage ulation; happened reason and tellectnal by rea.~on proofs and study, was led led by and valid valid proofs tellectual activity study, was activity and For that which he abandoned toward the troth. abandoned and gave up, up, he and gave truth. For that which toward the 136. 136. Qibla: place in the dirf\-ction which one turns, turns in direction of which Koran 2: 136. Koran 2:136. Qibla: The place prayer (Jerusalem, prayer (Jerusalem, Mecca).

91

menhad been led to by doubt men"", had not been then, can the doubt by speculation. speculation. How, then, tioned tioned apply such a man? man? apply to such -- I do As to to his i\S not his saying: he investigate all the the faiths faiths --do not saying: Did he investigate all because the plural. Consequently, have to do do so because is one and and is not plural. the truth truth is Consequently, proof led the true true faith, then from from its truth ffolowed wed, when the proof led me to the its truth faith, then the falt3eness pethe falseness of all all the the op'posing faiths. 'l'11cre There was no need need to pewas 110 opposing faitlls. ruse everything ruse by their written by their masters. masters. everything written that As to his his saying: learned that have learrled might have saying: Had he inquired inquired he might - this the the trutll because tnlth truth is not not in what what he he Illaintains truth maintains--this is absurd, because absurd, is not plural. plural. to 'his As to by which becam,e convinced convinced of the his question which method the method I became question by may pray over and his call call of Muhammad Muhammad God pray over him and kin and and his kin may God them peace grant pea'ce - the the evidence his these mighty nations for his evidence of these grant them mighty nations miracle uncontested the prophethood, coupled with the great the the of miracle uncontested coupled prophethood, great glorious Koran, the eloquence toward Koran, i.e., i.e., th,e Koran, led me toward glorious eloquence of the Koran, and this that; and this was made certain by allusions, referring to Muhamwas made certain Muhamthat; by allusions, referring which I understood forthe Torah. Torah. But mad, which understood from from (reading) But the the for·.. mad, (reading) the mer (i.e., mer argu~· evidence of these these mighty mighty nations) nations) is the original original argu(i.e., the evidence ment. ment. his i\S to his joined, and his' As his query Islamic rite rite that that [T 24] I joined, query on the Islamic contention to consider all the rites of the imams, contention that am obliged the that I aln consider all the rites imams, obliged this is a moot point point that this that does does not apply and a question apply to me and question that is none my answer to is very first none of his his concern. concern. How,ever, it answer the However, my very first retort, natnely, that proof led me to a rite in whose truth I believe, that led rite whose truth believe, retort, namely, proof and other because because truth pluml truth is not plural and I have have no need examine any need to examine any other just as plural with with respect faith. More· Morewith respect to rite, as it is not plural rite, just respectto faith.. respectto over, between the rites is Muslim authorities authorities on rites the difference difference between the .Muslim over, the basic merely on secondary matters and minor points, not on the basic minor matters and merely secondary points, creed, nor to the extent that they would anathematize one another. nor the that would extent anathematize another. creed, they I mean the followers . Shafici, Abi Abu Haianifa, J.:Ianifa, ~falik, Ahmean the followers of ash. ash-Shafii, Malik, and Ahmad b. ~anbaI137' -may God be gratified with them not the the mad b. Hanba1137 may God gratified with them originators innovatiollls. unlawful innovations. originators of unlawful But this this inquirer into w'hat none of his what is none his concern, this into But concern, in taking taking this inquirer have upon strengthening arguments II have' position, is bent the Jewish bent upon position, Jewish arguments strengtheningthe demolished. Jews, he busies busies himself himself with a his support the Jews, demolished. In his support of ·the query that is none of his concern.. F'or I have shown in the Silen,chave none For Siencshown is his concern. that query the contradictions ing (If~anl) the corruption of their belief and the contradictions belief and the their ing (IfhaSm) corruption the preferable to perpetuation perpetuation of the doubts doubts of the lore. This is preferable of their their lore. who should should heretics ravings of the philosophers --'.- who the infidel infidel philosophers and the the ravings heretics and D

134. 137. no. 134. Cf. no. 137. ct

92

be Slain Iain - in the the religion be God abandonedand the one one to to which which God and in the religionII abandoned me. guided me. guided As to the conclusion to the As conclusion of his his speech,' this is is truly speech, this truly pointless. Kings pointless.Kings and rulers rulers are are in the the habit and habit of apportioning to everyone that which which everyone that apportioningto think he he deserves, they thus keeping the high the out of th~ they think deserves,thus high positions positions out keeping the reach of the the unfit. unfit. Envy reach man's obscurity. serves but but to to augment man's As Envy serves augment obscurity.As the says: BIIS the poet poet says:"116 If unnoticed unnoticed II be be by the fool's fool's mind, mind, by the It is is just It because his eyeball because his blind. is blind. just eyeballis -And, -And, farewell! farewell!

93

B NOTES Bl. Abrogatio~. is all an internal Islamic problem Bt. internal Islamic Koran certain since in in the the Koran certain pas-Abrogation is problem sinc.e pasare supposed sages that the the to abrogate other passages. Furthermore, Islam Islam insists. insists that abrogate other supposed to sages are passages. Furthermore, older monotheistic been abrogated" older monotheisticreligions with the the rise Islam. rise of Islam. have bees religions have abrogated with Christianity considered Jud~isUi· the New New 1~estanlent Testament dispensation. abrogated by Judaism abrogated Christianityconsidered by the dispensation. This . The Jews attitude is is continued continued in Islam Islam and and turned This attitude also against turned also against Christianity. Christianity. Jews remait'led' the lIl0St most stubborn stubborn opponents the abrogation remained the abrogation theory. theory. The polernic~ opponents of the polemic, literatureof the the subJect theological the Jews with the· extensiveand pbilosophic dealt with theological and subject extensivephilosophic literature Jews dealt ly, should contradict inconceivable that commands. that God God should contradict his his own own commandg. considering it inconceivable ly, considering SPL 322 Clair Tisdall ch. 3. Cf. SPL Tisdall ch.. Cf. 322 ff.: ff.; Clair B2. 'Ihe translation is in the the main translation is main Saadiats. Saadia's. It attempts to avoid the the possible B2. 'The attempts to·avoid possible the expression anthropomorphism. the original "for in the the image God original "for anthropomorphismof the expression in the image of God man": mad He e man": made

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the translation translation haS has In Gen. 26, the Gen. 1: 1:26, the next but in the next verse verse but

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Cf. I H 141, Cf. 1. 141, Paragraph Paragraph 1. 100 insists DS. 1B3.I-H p. 100 time limit for for the validity insists on the time precepts validity of the law: the precepts are for for definite definite acts acts over are over aa definite definite period. period. B4. Cf. Cf. Saadia Saadia A ch. 3. B4. A nlanat 3.. manit,J ch. B5. The argument B5. ancestral tradition tradition as decisive deciive 1. is argument against against the acceptance acceptance of ancestral various quarters. developed Razi (IX-Xc.) cites it (Kraus RSO 1935, 1935, pp. developed in various quarters. Rizi (IX-Xc.) cites (Kraus in RSO pp. as part and parc~l 358, S67) anti-traditionalismwith an anti-religious 367) as sanimrw; part and parcel of anti-traditionalism anti-religious animus; Karaites use use it to pave Karaites pave the way lore (Qirqisani rabbinic lore against the rabbinic way to objections objections against (Qirqisani 15 f'., 15 Autob. p. Rosenthal Ar. Ar. Autob. n. 1. f., Nemoy Nemoy ~ntholog, Anthology 118). Cf. Rosenthal p. 28 D. B6. Qarafi the vigorous Bo. production of Isla.m Islam shQws shows I$lam Islam is more more Qarifi 64: the vigorous literary literary production and perfect. fruits point to better universalist, and perfect. Better Betttt'z fruits better plants. plants. (Cf. Josephus, Against Against universalist, (Cf. Josephus, "We have Ap;Qn 11, have not produced produced any geniuses, for example, arts and and II, 14, 14, 20: "We Apion geniuses, for example, in arts or eminent Cf. Tcherikover crafts, eminent sages." Tcherikover 368; Origenes Celsum Iv 31.) Contra Celsum crafts, or sages." Of. Origenes Contra 31.) Moses b. Ezra }'fosea Ezra in his his K. al Muhadara Mu~a9ara (in by Kokovtseff Kokovtseffp. edited by p. (in the chapter chapter edited 214 end, Hebrew rendering rendering p. p. 53) excellence of end, in Jlalperts Halper's Hebrew 53) acknowledges acknowledges the excellence Arabic and the wealth Arabic and wealth of Arabic Arabic literature, indeed finds finds it all foretold foretold in literature, and indeed the Bible; also 205/39, Bible; also 205/39, 210/47; 210/47; that is why Arabian Arabian Jews Jews were were at an advantage advantage 'Abdin (?206 (§206 p. 128): Scholarly books books should should not be sold to in212/49. Ibn 'AbdOn 128): Scholarly fidels fidels who ""'ho might might translate translate them them and attribute attribute to their their own people people the works worb which have hav~ been been written written by Muslims. Muslims. B7. This victorious victorious conclusion conclusion had already already been drawn drawn by by Biqillni, Biqillini, Ttlmhid Tamhid 131 sq. (Cairo, 1947) p. p. 131 sq. (Cairo, B8. B8. Qirqisini Q.irqisini similarly sinlilarly stresses stresses the contradictions contradictions of the rabbanite rabbanite tenets tenets on these these subjects. subJects. B9. The first first part of the verse verle is addressed addressed to you, "OU., the second second to thee. Here the plural only appears. appears.. This occurs occurs also also in Saadia's Saadia's version version and indeed in the Tarplural g'urn. Saadia: Saadia: gum • 4? ~ Itjvs t,.a.:i YJ 'lJ ~ lJ-'t5 y'J +• <~* 1^UN,| 1~'J .~\i JyT IjJ + 4la 9 ~ rrj"f ;l. ~ ^% (rT B10.Whilst Mu'tazila and the Shi'a were inclined inclined to accept accept bada, badi/~ Jews Jews Whilst the Mu'tazila B10. were opposed opposed to the notion notion Cf. E.I., E.l., s.v. S.v. were B1t. A classical classical passage, passage, esp. esp. in Christian Christian polemics polemics with Jews. Jews. Cf. B. BlumenBlumenB31. kranz kram 227-237. Saadia Saadia .' &j •.*,1 .,..,-1 ~ (,r r'l)lJ o.,Jt 0- ,,~1 JJ~ j < Y i.-l.Jb ?3M j. JT % 'J

f

• ~,.,..:Jl ~1J .,. ( ^,y..,.~,. - ) ^' ". ciJJ1 .~ } 1 c;)1 u3jyl 2 '- ~ 4Jt o. ~I'

BJ 2. Cf. S. Krauss Krauss Leben uben esp. esp. 189, 280; id. ide in B12. ~2 f.; Ginzberg Ginzberg V, 15 f.; f..; Nemoy Nemoy Anthology AnfhQlof)' p. p. 50 42

94 94

REI 103 (1938); (1938); Qirqisni Qirqisini J. J.. REJ f.; R. Travers Traven Herford Herford in VIE Ui

v. VI; VI; L. L. Ginzberg Ginzberg Geniza Geniztl Studies Stu,dies I, I, 324-338; 324-338; Blumenkranz Blumenkranz 169 ff. ff. M. M. GoldGold.. v. stein, Jesus Jesus in in Jewish Jewish Tradition Tradition (New (New York, York, 1950). 1950). stein, B13. JE IE XI, XI, 262-64; 262..64; Rashi on on Sanh. Sanh. 60a, 60a, Erub. Erub. 18b. B13. B14. Baqillini Baqillani is the best best known known authority authority on the subject. subject. Cf. the the introduction introduction B14. by G. G. E. von Grunebaum Grunebaum in A A Tenth Century Century Document Document of of Arab Arab Literary Lit.rary Theory Theor, by Islam (Chicago, tznd Criticism Criticisnl. (Chicago, (Chicago, 1950), 1950), and his remarks remarks in in Medieval Medieval·Islam and 1947) 96 ff. ff...Arong .-\rnon~ Muslims, Muslims, objections, objections, doubts doubts and controversies controversies on the sub1947) ject appeared from. time to time. A Fischer Fischer on Macarri MaCarri Berichte Berichte u.d. Verh. VeTh. d. appeared from ject Sachs. Ak. A.k. d. Wiss., JtViss., Phil.-hist. Phil.-hist. K1. Kl. 1942. R. Hartmann Hartmann in ZDMG, ZDMG, 98, 396 sq., Sachs. Kraus, in RSO 1935, 1935,367 Yehuda' Ha-Levi, Ha-Levi, Khazari Khazari (216/191) (216/191) seems seems to claim 367 ff. Yehuda Kraus, quality for the Mishna. Mishna. Qirqisani Qirqisani 298 f. SPL 315; Schreiner Schreiner Polemik Polemik 663 sq. this quality BlS. Further Further J. J. Bergmann Bergmann Apologetik Apologetik esp. esp. 99 ff., ff., 113 f.; S. Kraus Kraus Leben 161. Bl$. Bl6. On a'ldm, a'ldm, biblical biblical passages passages cited to prove prove that Muhammad Muhammad and Islam B16. alluded to in the th{. ancient ancient scriptures, scriptures, cf. SPL 325-9; Clair Clair Tisdall ch. 7; 7j had been alluded Fritsch 74-96; 74-96; Ali Tabari, Tabari, chs. cbs. 9-10; 9-10; von Grunebaum, Grunebaum, Medieval Medieval Islam, 92f; Fritsch Schreiner .Poletnik sq. Polemik 625 sq. Schreiner difficulty was: if the bible bible is not a revealed revealed book book but a forgery, forgery, how can The difficulty it contain announcements announcements about about the prophet prophet of Islam? Islam? This plagued plagued all the MusMuslim authors. authors. Samau'al Samau'al explains explains that by by God's God's foresight, foresight, some some passages passages have remained that may may be quoted. quoted. Qirqisani Qirqisani (295) (295) says says that Muslim Muslim scholars scholars shrink shrink mained quoting such such announcements announcements that are are left to the tbe vulgar; vulgar; similar similar was was the from quoting from opinion of Maimonides Maimonides in his his Epistle Epistle to Yemen. Yemen. opinion B17. Saadia's Saadia's tr. Deut. 18:15 and 18 B17.

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i.e. enemies. to Israel's Israel'senemies. reference to i.e. with with reference E.I. n. 727; VI 125 125 n. Baba Batra Batra f.f. 15; B25. as aa gentile B25. Job 727; E.]. 15; Ginzberg GinzbergVI prophet: Baba gentile prophet: Job as I.V. s.v. AyyUb. Ayyib.

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and part of the continuation B33. This passasge passage and part ()f 39-41~ B33. continuation appear also in I-Q appear also I-Q 39-41. B34. Cf. I-H. 223 f. B34. Cf. has ;t?Y:: B35. i1tt?y~~ [not ;rN'i';)~) Hebrew text has B35. The I-lebrew ;tM'I) Saadia: Saadia: ~1~J l,.Jl J.) ~J J;t.~l ~1 g ~U1 ;f;a 4.J jJ f 1 .JjJ IJ)i:t 4jj^ ^l1*5 4<J| ~~ ^Li ~ liji

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and 42, Saadia this. translation. translation. He refers refers to the Saadia gives and in Gen. Gen. 27: 27:42, gives this comment and Ibn Janah's cOlnmentnry 14, to Ibn Ezra's Book of Roo's Ex. 32: Ezra's comment Janah's Book 32:14, commentaryon Ex. of Roots s.v. avoid the anthropopathic NHM. The attempt s.v. N~.M. evident in the suggestion is evident attempt to avoid anthropopathic suggestion translation. David ben ben Abraham Karaite lexicographer seond Abraham al-Fasi, translation. lexicographer of the second al-Fasi, the 'Karaite between regret and withdrawal the Xc also withdrawal (rwhalf of the also distinguished regret (nadpma distinguished between (nadama)) and (rujiiO). Cf. The Hebrew Hebrezv Arabic A.rabic Dictionary Dictionary •.• by Solomon Solomon L. Skoss v. II ... . ·ed. ed. by II (New (New j?o). IIa.ven, p. 265. has ancient, But the question ancient antecedents: antecedents: it is' is discUlled discussed by 265. But question has Haven, 1945) 1945) p. Philo hnmutabilis § 21 ), Celsu5 Celsus (a.p. deus sit immutabilis Philo (Quod 58). Orig. VI 58). ?21), (ap. Orig. (Quod deus B37. Davidson Hiwi N20. Cf. Davidson B37. Sandia's Saadia's rendering. rendering. Cf. B38: Saadia: B38: Saadia:

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' ~ deviation follows RW ';1 follows the Targum n1'lnJU Openin! ~ Opening deviation IT)p n' Targum pW The words words min dhitihi mean heart == His prophet. (DerenHis prophet. mean li-nabiyyihi'i.e. His heart li-nabiyyihi i.e. IIis bourg). bourg). B39. Saadia Saadia ;';.,:11, o.iA trJli4 -yl. 5s ~ ~~, ~'~.)J i ;J ^ w MO. Saadia B40. Saadia ~1.,-1 ~ \f~'J ~;, ~.; ~, o..AA ~~ ~ ;aJu jJll ,1 j K y ^; B41. B41. Saadia Saadia c . ;.l

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• ~ • ..\A~ ~,.1 0.1. d 0 ~;:; c 'J1 X' 11 B42. In the original original Zarco. Zareo. Saadia: ilK'DN,1D l~ ''01n B42. On ac? Saadia: .f1?C1 .,'o0 nOlDX ':n 1X B43. In the talmudic B43. talmudic age there vIas was aa view that that only comage similarly only the ten comsimilarly there mandments revelation. To fight mandments represented true revelation. this view view the daily reciting of daily reciting fight this represented true Baron II the decalog 3c) Cf. Apologetik 65; Baron was discarded. discarded. (j. Ber. 3c) Cf. Bergmann decalog was Bergmann Apologetik (j. Ber. 381. B44. B44. Ginzherg point is by I-H 113 113 end, 114. is discussed discussed by Ginzberg IV, IV, 304; 304; VI 396 f. The point end, 114. I~Q ff. I-Q 40 f. Qarafi Qar,ifi 109 ff. B45. This B45. biblical criticism This anticipation modern biblical rooted in a widespread criticism is rooted anticipation of modern widespread possibly was was based based on some hellenistic attitude hellenistic attitude which which possibly some off-the-track off-the-track Jewish interJewish interpretations of the Bibelkritik, esp. the role role of Ezra. Ezra. Cf. E. Stein Cf. E. Stein Bibelkritik, Ginzberg pretations esp. 28, 43; Ginzberg IV 355·58, Curiously Qirqisini QirqisiDi (p. 144) Baron II 156 n. 35, 445; Baron 156 sq. 382. Curiously 355-58, VI 444 n. sq. 382. accuses the Rabbanites accuses Rabbanites of asserting asserting that that the Torah one revealed revealed to MoTorah is not the one ses but but was by Ezra; there was ses was compiloo was only one copy 149 f.) that there Ezra; they copy say (p. they say f.) that compiled by (p. 149 same priests etc. etc. and 9. I-H writes in the hands writes in the same hands of the priests and refer refer to Deut. 31: 31:9. passages: 187, 196 f.f. vein in the following 198 f., of 117 117 end, 199 end; f., esp. end; of end, 196 following passages: 187, 198 esp. 199 Ezra Ezra is bitterly bitterly denounced denounced by by I-H: 123, use of the made use 129 lines lines 11-12. 11-12. I-Q 123, 129 I-Q made passag'e on Ezra. forgery hypothesis. Ezra. Yet many Muslims could could not not accept the forgery passage many Muslims hypothesis. accept the Cf. looH prieats. "By ff. Ms. Ms. T. digresses when it mentions I-H 215; Tabari mentions the priests. Tabari II 669 ff. digresseswhen "By kii.hin not mean by that that name-a kahin I do not mean what what the Arabs call by Arabs call name-a soothsayer-for soothsayer-for the Jews claim practice soothsaying!' claim that were forbidden that the Aaronids Aaronids were forbidden to practice soothsaying." Jews B46. Yaqut Landschaft 321-9; B46. (ed. Wiistenfeld) 321-9; Y. Yaqut (ed. Wiistenfeld) II 668 f.; J. J. Obermeyer Obermeyer Landschaft Ghanl,na Nuzhat 196-203; JQR NS XVII 410 ff.; Cat. Ghanlna Nuzhat Sassoon JQR Cat. Sassoon Sassoon 5~8 568 196-203; D. Sassoon IN1= 125 sq. Asaf: :1P1' 125 f.f. pTr'?illa sq. S. Asaf: B47. Saadia: Saadia: L^ Ji e ~J' d W. cit; V^ ~.J J?j11 JJ1 vI •* ~' '1J ~1 ~ 91 ~ jL- J^. J:1J1" rtk ~ $\i verse is here: i.e. the end end of the verse "Thou shalt shalt not eat meat meat in milk." here: "Thou milk." Tdj: Wa-Li Wa-IA tatbakh. So already ta~bakh. So Ms. T. indeed indeed accuses accuses "the "the compiler Onkelos. Ms. already in Onkelos. compiler of the Targum" misinterpretation. "He rabbinic misinterpretation. "He outdid outdid himself himself in a hasty conclusion gum" of the rabbinic hasty conclusion

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different from what ... . . . This:, what God said for it is extremely This, by D1Y remote my life, is different extremely renlote what the the usage the word from from what word suggests. with the usage of the suggests. This far-reaching far-reaching tampering tampering with word is inadmissible. For if God divine divine word inadmissible. For God wished wished to forbid forbid the eating with meat with eating of meat milk have prevented milk nothing would have prevented Him from from stating clearly. Thus their that clearly. their nothing would stating that other distorted error becomes evident, error in the interpretation distorted translations translationsbecomes as well interpretation of other evident, as make the the burden as bow they they tended burden [of the precepts] precepts] heavy heavy upon tended to make as how their upon their (.ommunity." community." M8. Saadia: B48. Saadia:

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Cf. Zucker Zucker p. 358; Qirqisani Cf. p. 1226; b. Abraham Dictionary v. I Abraham Dictionary 1226; David b. Qirqisani v. V p. 280; Nemoy N~moy .Anthology p. XXIV. pointed to the Karaite origin of the XXIV. Schreiner Schreiner pointed Karaite origin Anthology p. also by Ibn Ezra, argument D.tentioned also and referred referred to the 13 13 c. Aaron Aaron b. Joseph argument mentioned Ezra, and Joseph in S't.!T and the the 14 c. Aaron Htl-Mibhar and b. Elijah K,t,r Torti. Philo Aaron b. Tora. Of. Cf. Belkin Belkin Philo Sefer Ha-Mibhar Elijah in Keter the Oral and the Oral Law tlnd Law (Cambr., p. 22; von Grunebaum Grunebaur in Taft JQR 1941 1941 (Cambr., Mass., Mass., 1940) 1940) p. 405 f. (3 Muslim aware aware of the difference p.. between Karaitel and R.abdifference of opinion p. 40.5 Karaites and Rab(a Muslim opinion between banites in this banites this matter). daula. IH 210 also B49. tltlula. also has has inqiridu M9. inqira~u daulatin: daulatin: This explanation stulexplanation of the stultifyin~ impact impact of catastrophe Jews is reproduced by and oppre.ssion tifying catastrophe and oppression upon upon the Jews reproduced by last mentioned the la"t mentioned text Qarafi. In the text it was by Schreiner was recognized I-Q, Qarifi. Schreiner (p. 411 n. n. recognized by (p. 411 for 1899) as as aa borrowing 1I in MGW] borrowing from from Samau'al. Samau'al. MGWJ for

97

·B50. ancient accusations Jews, B50. This is aa curious curious echo echo of ancient accusations directed directed against against the Jews, and against the Christians. Cf. Tcherikover Tcherikover 365..68; and later 188 sq., 379· later against Christians. Cf. Baron I 1"88 379 365-68; Baron sq. With reference to celibacy's destructive intent With reference intent (1·akhrib was sq. (Takhrib al-filam) celibacy's destructive al-'alam) it was turned. against the turned against Iran (Andrae, 188 ff.) the Christians Christians in Sasanian Sasanian Iran (Andrae, U,-sprung Ursprung 188 ff.) ES1. prayers, poetry, poetry, and pre'S'" and chant obscure. The presb51. The origiR chant is is obscure. origin of synagogue synagoguc prayers, ent text seerm some vague historical tradition. Cf. Baron VII 125 sq. VII historical Baron some tradition. seems to carry Cf. sq. vague carry also 95, 255 n. 28, (whf'.reour passage is quoted); qu~ted) ; also 163 n. n. 45 8t & 46. Cf. BarceIooi's Baroeoni's (where our passage 28, 163 Seier a-'ittim 252 used esch urun VI 130. used by I. Halberstamm Halberstamm in Kobak's Kobak's J 130. But Ha-'ittim Jeschurun But Sefer II the argument argument here Karait~ origin. origin. Qirqisini blames the !labhere may Rabmay be of Karaite Qirqisani (15£.) (15f.) blames banites for r~citing their their compositions and neglecting banites for reciting Psalms of David duriDg neglecting the Psalms during compositions and the services. 7; P. P. Kahle, Cf. Elbogen, The Cairo services. Cf. Cairo Genizah, ed. (1959), Genizah, 2 ed. Elbogen, 280.. 280-7; Kahle, The (1959), pp. 38-43, 315~ 7. Possibly Possibly both both PersianPersian and and Byzantine restrictions contrib",tod contributed to Byzantine restrictions 38-43, 315-7. pp. the rites.. the shaping shaping of the rites. B52. medieval Jewi!;h B52. On the medieval lore on the rise rise of Islam Islam d., cf. SPL 302 sq; Cat Jewish .lore sq; Cat Hebrew Union Sassoon; J. Mann in Hebrew lTnion College A.n1tual v. XII-XIII; Leveen.in in Sassoon; College Annual XII-XIII; J. J. Mann J. Leveen Schwabe in Tarbiz jQR XVI-XVII; Baneth ib. III; B. Tarbiz II, 1930; Z. B. Cohn Z. H. Baneth Cohn XVI-XVII; M. Schwabe JQR Islam 1936 p. 145 . Eichner in Islam in RE/LXXXVIII., 1936 p. 145 f. W. Eichner REj LXXXVIII. Cf. W. B5~ close. to the prophet and and hi•. his successors, and is cited B53...·He He was was close cited in tradition. the prophet traditions successors,and as various subjects" particular on biblical biblical and and Jewish' as an authority authority on various Jewish subjects.. subjects, in particular subjects. and El. Cf. HI. Cf. E.I. E.J. and B54:. Cf. Of. Juynboll H andbuch p. p. 230 ff. B54. Juynboll Handbuch B!'5. B55. Saadia:

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B56. Cf. Cf. s.v. s.v. Liit Luit in The The Shorter B56. Shorter EI. El. For For the Jewish lore d. cf. Ginzberg. Ginzberg, eap. Jewish lore esp. I 257, V 243 and n. 7 on p. 240. excerpted by IH I 133 240. Cf. Cf. I:tI 133 ff. ff. Samau'al Samau'al is excerpted Qarifi by Qarifi 113 . 113 tf. B57. Samau'al Samau'al touches touches on this this matter matter in his his medical medical treatise Ms. Berlin-TObintreatise Ms. Berlin-TiGbingen gen f. 80. B58. On TilUt, R5S. cf. SEI. SEJ. Taltit, cf. Cf. B. Heller in L. Blau B. Heller Blau Festschrift Festschrift (Frankfurt, (Frankfurt, 192?). 1927). B59. Cf. I-f.I I-H on the second second commonwealth 859. commonwealth and pp. 145-47. and non-davidic non-davidic rule rule pp. 145-47. B60. cf. SE] SEJ s.v. s.v. Uzair; 'Uzayr cf. Annales I 669 f. Presumably, Presumably, the B60. On 'Uzayr Tabari Annales Uzair; 'fabari author meant meant that that the name name Ezra Ezra 'fits author pattern ·in· fits an Arabic Arabic pattern in word word formation formation (sug(suggested Prof. Gibb). gested by Prof. Gibb). B61. Hazm 145..47. 145-47. The subject B61. Ibn Hazm sexual habiti habits figures dissubject of sexual figures frequently frequently in discussions. Cf. Vajda in Journal cussions. Jou.rnal Asiatique Asiatique 1937 p. 71; Ghazili in K. til 1937 p. al Nitalt in Nilkh ·in the IhydS' Ihyi~J tr. tr. G. H. Bousquet. Morale de fIslam etc. (Paris, 1953) p. 127. de l'lslam etc. (Paris, 127. Bousquet La Morale 1953) p. Saadia B62. B&2. Saadia

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B64. and its various tenet and various interpretations B64. On this this Islamic' Islamic tenet cf. T. Andrae Andrae '.rsQft Person interpretationsd.· 94 sq.; von Grunebaum, Medieval Islam Islam pp. pp. 96-97; L. AnawaL. Gardet Gardet et M. M. M. M. AnawaGrunebaum, Medieval ti r"t,oduct;OfI Introduction etc. p. 41 41 n. n. 2; Abdul Abdul Aleem Aleem in Islamic Islami" Culture ~. 70; 70; Culture v. V11 VII p. M. Schreiner Schreiner in ZDMG ZDMG 42 esp. M. esp. 663-673, Qirqisani Zeitschrift fur AsS)'nologie Qirqisani in Zeitschrift fiir Assyrwogie 26 pp, (eds), TlurUth & M. M. Z. Z. Sallim. Sallam (eds), pp. 106-110; SPL 314 ff., M. Khalafallih & Thaldth (X-XI c. c. 'treatises Rasi'i/, It ~j4z al-Qur'tIn by Rummini, RummanI,Kha,-· treatises by Khatfi ijdz al-Qur'&n (Cairo (Cairo 1956) (X-XI Rasd"il tlbiJ Jurji'i). Jurjini). E. Garcia-Gomez presented in al-A ndalus IV (1956) Garcia-Gomez presented al-Andalus objectiots tibi, (1936) objections ascribed to Samuel b. ascribed b. Nagrela Nagrela as as founded' founded' in aa tract tract by Ibn Hum. Hazm. The futl futl text was was recently also I-H 119f. published by I. cAbbis. CAbbis. Cf. Cf. also 119 f.,. , 160· 160 f., 182. The recently published f., 182. Muslim pokmicist accuses Ibn Muslim polemicist accuses being deficient M: Ibn al-Muqaffa' deficient in Arabic; cf. M. al-Muqaffa' of being Arabic; d. La Lotta Guidi 1.A and p. Guidi Lottd p. XI and p. 19 similar retort 19 lines lines 14-15. 14-15. IH addresses addressesaa similar retort to the Jew: Ii . tuhsinuhi. la t.nuhi. Jew: Cf. R. Paret Paret in the the Studi . ,.in,in onortJ I~evi della onore de G. G. Levi della Vida Vida v. v. II.

98

Saadia and 1165. For the X century B65. For discussion on abrogation writings of Saadia. century discussion abrogation in the writing~ Biqillani pp. 225-241 Homenaje .. .. .. Millas Millas YfllicTOS4). 225-241 (in Baqillani cf. R. Brullschvig Valicrosa). Brunschvig pp. (in Homenaje BEG. Pasul Pa.nd waa probably meant Arabic Rasul, Rasill, the Messenger B66. was probably meant to rhyme with the Arabic Messenger rhyme with man of lhe the spirit (of Madman is with reference 7: "The "The man reference to Hosea Hosea 9: 9:7: spirit is (of Goti). God). Madman Ms. T. mad." att~mpted parody parody on QUT'tin. mad." Qalon Qalon is an attempted Qur'an. Cf. SPL 302, 313-6. Ms. than runs here here, thus: Muslims is stronger runs thus: "Further, their animosity toward the Muslims "Further, their stronger than animosity toward that' (of, (of, to\vard?) communities. Thus they ~hey will not call the Prophet other communities. that Prophet toward?) the other ease and havexcept these two names. great ease and havnames. 'fhis found great This despite their having having found except by these despite their was the most most lerule was ing achirved under Muslim this rule achieved much much happiness rule. For For this Muslim rule. happiness under suffered them. Under Roman Byzantine) domination, domination,. they toward them. Roman (or nient toward they 'suffered (or Byzantine) from Romans used hinder them them in most wicked harsh conditions, used to hinder wicked and harsh from most for the Romans conditions, for from and now now from the obset'vance precepts, preventing preventing them praying and observanceof the precepts, from praying them now now from heaviest and most Empire's yoke yoke was and most performing circumcision. cU·cumcision. The Persian Persian Empire's was the heaviest performing toward merciful toward rule was was the mos! most merciful ButMu~Jim Muslim rule .oppressive. most lenient of all, oppressive. But all, the most for it was was satisfied with their their submission, them their payment payment of poll-tax poll-tax and ~ubmission, and them for satisfied with and their was kindness they were fre~ to observe cb~erve their religion. In all fairness, fairness; this this was kindness and were left free their religion. they IsbenevolenCE- they experienced under prior to hhad neveI nevex experienced benevolence under all the other other regimes regimes prior they had lam: lam. But Bu~ f.:hey every prayer, prayer, namely, with invoking Islam in every they requite namely, in invoking evil upon requite \vith upon Islam saying '1'?)~ n,~;7.)' meaning: '?li,p,n 1t7tll:i5l saying 13M2 pn n'rll 11" destroy meaning: the kingdom kingdom of evil destroy our days. and days. Elbogen, passage in aa Geniza and uproot Geniza mentions such such aa passage Elbogen, 51, 51, mentions uproot it in our a is variant of piece. It a variant the 'amida section C'3''';l);'. (REJ, 53, p. 238) Of. 'amida section DlV5Dl.51 (REJ, 53, p. 238) Cf. piece. B6Takhot 28b. 28b. Berakhot Maimonides recognizes complete monotheism (yi~u~ shethe complete Maimonides monotheism (yihud she- 'eyn recognizes the 'eyn bo doli) dofi) of ed. Freimann, Islam Freimann, Jerus. Jerus. 1934, p. 335-7). bitter about about Islam (ResponsQ, But he is bitter (Responsa, ed. 1934, p. 335-7). But The ,the premeditated systematic humiliation of the Jews Islamic lands lands (cf. the premeditated systematic hUlniliation Jews in Islamic (cf. Til. 'E;istl~ to Yemen). Yefct b. b. cAli act, as cAli Inaintains maintains "the "the Arabs Arabs did had did not act, as others others had Yemen). Yefet Epistle done, by (inflicting and destruction destruction but they harassed suffering of) exile and done, by (inflicting the suffering they harassed (us) with with humiliation fi-I-dhull wa-l-hawan; and contempt" humiliation and 1889 p• (adhat ft-l-dhull wa-l-hawdn; Oxf., contempt" (adhat Oxf., 1889 (us) p. .30). 30). B67. Taj: Saadia: B67. Saadia:

"';'7.)

~ ~J,;:Jl ~Jl

'J \; 1 ~Tij 'Taj

B68. Saadia: B68. Saadia:

~1·· ·M 1.-\5' 1l Ca Y J~ • IS1 ~~ • ..J!~ L.• '1

B69. Saadia: B69. Saadia:

I

J

r

J'

A L ~~, 0 ~'lS.l tS. (. ~ c:>1;1~ J::'.;-1 i~. U,~ '-46y( ; \.-11 ~.'J t51 .u ( # dJs Jl)rl I-K II B70. J-K Karaite treatment treatment of the matter, Nemoy A.nthology B70. I1 73 !'. !. The Karaite matter, Nemoy Anthology 346,

E

379, Qirqisani ~ece; he 'dies;' man marries marries his his niece; his c.): A man Mas'fidi (IX. Qirqisani 1152 sq. dies; his sq. Mas'iidi (IX. c.): brother, i.e. the widow's widow's father, ch. her (Mu,ti; brother, marry her father, is supposed supposed to marry (Muruj II 388 f., ch. 31 ): "this secrets, one of the things things they conceal 'and "this is one of their their secrets, reand do not re31): they conceal veal." veal." Ehe zwischen zwischen Onkel Nickte in Festschrift Festsehrif' Kaufmann K,n./mGnn Of. Krauss Die Ehe Onkel und Nichte Cf. S. Krauss Koltln 191~). Of. 133 f. Kohler (Berlin, Cf. IH 133 (Berlin, 1913). B71. I~r:lllZ burden is here burden., of the precepts precepts which B71. Isr -burden here aa term; refers to the burden which term; it refers commay rhastiseolent for for transgression. burdensome covenant coveDut com"A burdensome form of chastisement transgression."A may be a form pIlet 01' Karon 2: 286, S:7 5, 7: 156. In 2: 286: a burdensome burdensome, command or contract" contract" Koran command 7:156. 2:286: 3:75, 2:286, pact S'U("11 .as punishwas given such as \vas Children of Israel Israel to slay another; grievous given to the Children slay one 'another; grievous punishmost probably probably of Christian Christian origin. origin. Cf.. sin" (Lane). notion is most Cf. T. ment of a sin" (Lane). This notion Al'ldtae Ursprung Also Matt. 18. Also Matt. 19:8, Mark Mark 10:5, Rom. MarRom. 5:20; Andrae 5:20; Justin Justin Mar.. Ursprung p. 18. tyr, ~1, 22. tyr, 7·"pho 7rypho ch. 18, 19, 21, B72. 'Hnn forbid is used passage but in qarramii man yudifu YU9ifu used in this this passage Hrm = - to forbid harramii man the 'Yerb Hebrew I}erem rather' 11&., derived from from the Hebrew herem and to mean verb seems seems to be derived mean rather they threateucd thus blended. blended. The two meanings are thus excomnmunication. threatened with toxCODlDluujcation. meanings are GoJdziher paper Kaempfe Kaempfe etc., (ZDMG 61, 61~ 1907), ~907), shows Goldziher in his paper shows earlier earlier Islamic Islamic notiona Mishna (tending about the Mishna warn against notions about oral tenets tenets to to (tending to warn against committing committing oral "fA'Jiting they be exposed fee.. note (p. writing lest they misinterpretation). In aa note exposed to misinterpretation). (p. 867) 867) he rec. GgDi2ed passages he had pubUihed in 1873 had published 1873 in Kobak's].sclaurun Kobak's Jesehurun ogni2ed the Ibn Qayyim Qayyim passages ,.. were quotations from Samau'al. Samau'al. v. IX were quotations from

99

1373. The original B73. instead of 10". lo'. original has has, al instead Saadia: D1P ''-'' 1%) Q:)"'J~ 0';

"'0."'"

Taj :c,m:2 12) D~ 17) rrhc verse: The, next next verse:

B74. Text: 7DV1Saadia: B?4. l'~';Wn

• o~~\j '~j o~ ~ Saadia:

t.w, ~ lJ?\ Jt

••".)-1 ~ ~ .~\; '} .,~, ;

~~ 0'~J

Cf. .. Q 69 f. Cf. II-Q B75. Hullin 9a. as lacking bibthe proceeJure 9a. Qirqisani 1375.Cf. Cf. H-ullin objects to the procedure as lacking, a bibQirqisanii (22) objects lical ba~is. basis. lical B76. Saadia Saadia B76. u-~ ~pi,-~) 4Lf'1 ~,)J ~J ~1 ~; "t,f' J\;J ~t;

name. al-Damiri II 21 as asserting 21 f./II is quoted B77. B377.In aJ·Damiri f/IH 60 f. Ghazili is asserting that the name quot-edas

and calms (yusalli) the flesh flesh of the bird was coined coined because because the bird calms JQlwd quail) was sYalwd((quail) m"an,and (yusaMl) man,

elimnin.atespassions elinlincttes passions (qi!i~ al-shahawkt). (q~iti al-shahawit). Christian 1378.'S. Munk in ~., this passage. made Ule use of this BiH.S•.l.lunk otict:, fA 16 made Notic, passge. Christian ]A (1842) p. 16 sale of made extensive extensive use resentment against Jew-baiting use of raising Jews' sale against the Jewse ra'is'ingresentment Jew-baiting mad~ orbit of Islam, terefa to the issue was raitled raised in the orbit to Christians. Christians. But But sometimes issue was sometimes the Islam, e.g. in PAAJR the poet aJ·Ilbiri al-Ilbiri in his his poem cf. Perlmann Perlnann itt Nagrela d. by PAAJR, against Joseph by the poem against Joseph Nagrela n. 46, 287 & n. 284. n. 287 & n. 54. 194·9, 194.9, p. 284· those of Bi9. Cf. puts the Karaites Karaites on lines lines parall~l Cf. EI. El. This description B379. description puts parallel to those Islam. Shi'a Shi'a in laJam. an exaggeration. Baron III 112: an III1 112: B8D. 1380. Baron exaggeration. 1351. the l-Iebrew Hebrew expression of Abo!, BS t. Probably. Probablyreflecting reflecting the expression ot Abot, I. ant as an serve as the Karaite" Masliah might 1382.A late Karaite Sahl late X c. admonition BS32. adtmonitionby Sahl b. M~1iaJ]. mnightserve by the illustration. Cf. Nrmoy 116 f. illustration. Nemoy 116 the rereB83. T'he the Arabic Geshur was was distorted distorted in the Arabic script B83. TIhenazne nanueGeshur Gvj with the script to G,j Cauthat the Ms T. apparently took it to mean Georgia sult that the ooypi~t to mean sult coypist of Ms Georgia in the Cau... apparently took casus and and added added aa note which seems Abkhasia. note \vhich with Abkhasia. casus seemnsto identify identify Grj Grj with as the account account of aa messianic 1here begins messianic movement movement which which is is identified B84. identified as B384.llere begins the ed. of the. appendix Wiener's ed. was printed David Alroy. that of David that Alroy. The pa~age appendix to Wiener's passage was printed in the and Haarbriickerand with aa translation translation by Joseph Kohe!l'S 'Emeq-Ha.Bakha. Ha-Kohent's by Th. Haarbrucker Joseph Ha.. 'Emeq-Ha-Bakhawith Paris ins. the Paris basis of the Munk (Leip:vg 1858 p. S. Munk S. MS. 169-171, xxv·xxiv) 22-4, 169·171, p. 22-4, xxv-xxiv) on the basis (Leipzig 1858 tr. was was rendered the Medieval This tr. rendered into into English: This Jew in the Medieval Marcus, The few English: J. J. R. Marcus, World. World. cita100 km ed.:~'Le km north north of Mosul; 2d ed. On Amadiya, Le Strange' Lands 92: 100 Mosul; citaStrange'Lands Amnadiya,dcf El 2d who built 537 /1142 and named al-Din Zangi Zangi'who built it' it'in in 537/1142 r'ockand named after after 'Imid aI-Din del del on on aa strep steep rock was built). [On later been an older older fortress fortress before this one was later Jewhad been (but there had before this Jew(but.there in Amadiya. S. l\saJ Asaf Be-aho/t: 137 ff.] ish Cf. S. 123 f.f. 131, ish settlelnent Be-olzoheYaCqob settlemnentin 131, 137 Yacqob 123 Amadiya. Cf. v. I, p. Texts and and Studies, J. Studies, v. Marin, Texts p. 477. J. Mann, Baron (III 202 coldiscussed by source colmovement i~ is discussed 202 ff., ff., 385; cf. the source The Alroy by Baron Alroy movement 1147. date being Dinur Toledot lation in Dinur Toledot II 277-281) the suggested lation suggested date being about 1147. in JQR Cf. ]QR 1952. 1952. Cf. Goitein Goitein in or repreB8S. for aa precursor term in vogue, B85. Qa'im-a Shiites, for among Shiites, repreQsPim-a term vogue, esp. esp. among precursor or favor of aa saintly head of aa movement movement in favor sentative an imam; sentative of an saintly pretenderimiim; the head pretender1912 pp. cf. Friedlaender Studies JQR, 1912pp. use among Friedlaender Studies was in use redeemer. It Wa.4; redeemer. among Jews; Jews; cf. 495. 491. 491~ 495. connection between messianic movemovebetween the messianic Graetz suspected B86. Non-Jew~? B86. suspected aa connection Non-Jews? Graetz northern PCf5ia. Plersia. activities in in northern ment ment and and Ismaili Ismaili activities Cf. of Jewish v. I (Jerusalem, Poliak in World World Cong1ess A. N. Poliak Cf. A. Studies, v. Jewish Studies, Cong?essof 1962-), (Jerusaem, 1962), p.406. p. 406. the docetist offered the docetist explanation: B87. sectarians presumably B387.The sectarians only apapexplanation: it only presumably offered killed. Cf. Friedlaender Studies been killed. Cf. Friedlaender had been Studies in lQR Menahem had 1912 that Menahem ~ JQR 1912 peared that cf. Schwarz Schwarz Iran Iran S.v. s.v. p. 507 fi. ff. For For geographic d'ata,cf. geographic data, n. 69; Friedlander FriedlanderIQR 385 n. Ibn al·Athir 1388.Baron BaB. Baron V 385 al-Ath'irv. 503-7. Ibn JQR NS II (1912) 503-7. 487 /1094. The event mentioned case in the the Welt West in 487/1094. such aa case mentioned by X p. 98 mentions such 90 mentions by J

100

Samau'a1 is perhaps perha~, referred referred to in a Geniza docujme-nt document [Marnn [Mann REJ RE/ 71 p. p. 90 90 f., Samau'al Ha-tequfa 24 p. 347 f.; I.; Dinabu.rg Dinaburg 278]. 278]. Ha-tequfa Friedlaender o.c. p. p. 505 n. 122 discusses discusses the recurrence recurrence of of green-colored ,gree,n-e:olored B89. Friedlaender 'garb and signs signs in messianic mtsaianic movements. movements. -garb BOO. MawJrid MawKid 'urqiibjya-'Urqiib ~urqubi)'a-'Urqiib,promises. promises. 'Urqilb 'Urqub "the name of a certain B90. man of the Amakelites Amakelites .. .. .,., the greatest greatest liar of his time, proverbial proverbial for 'for breach breach mnan promises" .(Lane ,(Lane 2023). 2023). of promises" ,B91. Friedlaender o.c. 5.06 506 read read ghulwdn ghulwtin (for {for jilbib) jilbJb ) ,and and translated: translate4: the exe~. . 1391. Friedlaender ceaive viciousness vicioUlness -exhibited ,exhibited by them t~em (i.e. the swindlers). swindlen). But it seems seems that here cessive swindlers' (dual) act made, made, the Jews Jews (plural) appear appear in in the mantle mande of vilevile... the sw"indlers' ness, i.e., as the uncouth uncouth$impletons. ness simpletons. B92. MunjibZt MunjibGt - who gave birthi birth to noble noble childreni. children. Goldziher: Goldziher: munjiydt munji)ltil B92. die ausgezeichneten. awgezeich1Leten. B93. On ()n thr, the father, father, of. introd. introd. n. D. 1. "The name name Abil Abu Nasr Na~ was was rather rather common common B93.. 1954 p. 35 n. 8. It was the name name of the son lon that century" century" G-oitein Goitein in JQR '1954 in that Joseph' Nagrela Nagrela (M. b. Ezra, Ezra, Shirat ShiraI Yisrael, I·israel, p. 68 -end). ,end). This kunya kun)'IJ was transtransof Josephby Hebrew-writing Hcbrt'w...writing authors authors who call Samau'al Samau'al 'Azarya 'Azarya or Samuel Samuel b. AzaA:talated by ins. History rya (Zacutoi, (Zacuto, Sambari S&mbari ~ 31 and the Sassoon Sassoon IDS. History Sketch, Sketch, Cat. Cat. -cf. cf. n. B 31 rya I 371 371N '518-9) N -578.9) R94. ILe. I.e. with \\ith the use use of the zero. zero. B94. B95. GAL (Abu-l.~usayn). S.. I1 857 857- (Abii-l-Husayn). GAL s., B939. B96. See introduction. was' born born ab. abo 470/1077, after '560/1164.5 introduction. He was B96. 560/1164-5,1 is 470/10773, died after said become a convert Islam toward toward thethe end of his his life. S. Pines Pines· analanalconvert to Islam have become said to to have yzed the philosophic,.al writings of Abii-l-Baraklt. i\bii-I-Barakat. Cf. his his summarysummary and bibliogbibliogyzed philosophical writings raphy in E. I. (2. ed, I 111 ff) 111Ift) raphy B97. Possibly on Karaji Karaji (Karkhi)"s D. 100 below) below) commentator'on B97. (Ka'rkhi)'sal.Kifi Possiblythe commentator ai-Kti 1 (f(d.. n. adminis,trativ'eaccounting mentioned in G4L d. Hinz in Der end. On adminbtrati,"c GAL SI 389 end. accounting df. mnentioned orientaics (All'I'nstitutd'eftudesori,ntales 'Islaln 1949) and de l'fnstitutd'ltudes and C. Annales de C. Cahen 'Islamv. ~9 29 :((1949) Cah'enin Annales ger) .1.952 'also Karaji). 1.952 '(quoting -(quoting'also ger) b. 'lsi 'All b. al-Din "t\bii.l.IJasan al-Bagh'Isi b. al-Naqqash B98. Muhadhdhab Muhadhdhab aI-Din Abii-1-1asan 'Ali B98. al-Naqqish al-BaghI '285. Ibn Abi dadi, U~ybi'a 1285. Abit Usaybi'a is mentioned 'men'tionedby Abii-l-Barakiitis by Ibn &dld,aa disciple disciple of Abu-I-Barakat commentarieS translations of . -and Arabic translations B99. Cairo the Arabic and commentaries ed.: Almagest. On -the B99. Cairo ed.: Almagest. On' XXIV., Isis XXII (1934) - XXIV~ on Eu('lid A. G. G. Kapp's of. A. Euclid of. study in Isis Ka'pp'sstudy auf., XI century SI 389 f., 219 81 'al-Karaji- GAL GAL II 219 or rather rather al.Karaji 13100.AI Karkhi or B100. century auAl1Karkhi thor of al.. badI' Ci.l.~isab and 'llal ~isa1ral·jabr l?isib-al-Iabrwa.l.muqibala. al-badi' fi-l-h~is" and thor -of wa-1-muqAbala. 1959. ALDirtistIt DirJsditAl-Adablya Ambuba in i'n Al CE. 1. 2 ·ed.~.v. -ed. s.v.. AI-Jabr., Cf. E. (Beirut) 1959. AI-Adablya (Beirut) E. I. AI-Jabr., Ambuba --~ cf.' BfO!. GAL 51 SI 390. 390. (X ce'ntury). 'Asiam -cf. GA.L b. 'Asiam Bl'OI. Shuji' b. century). ff. ?\.1. 63 ff. BI02. in B)',zantion GAL II 62, SIT 63 X, XII B102. Cf. M.. Canard, Deihema, -in Byzantion X,' Cf. ,GAL Canard, Delhema" 62, SIl (1935..'37), and in Arabica Arabica 8 (1961). (1961). (1935.~37), and work-splayed which historical h'istoricalworks the~important role which rare glimpse BI02a. playedl B1302a."A "A rare glimpse into the important role the autobiography in the to us us through afforded to formation of of boys is afforded the intellectual intellectual formation through the boys is autobiography,, latei, who later b. y,~ya. as-Samaw'alb. of twelf-thcentury of aa twelfth al-Magribi',who scientist, as-Samaw'al cen-turyJewish Jecwishscientist, Y-ahylyal-Magribi, the in In. ....As-Sa'maw'al . . As-Sama\\·'al was, was. greatly to Isla Isla:n. life converted conivertedto his life by the in his greatly impressed impressed by Persian and B~n­ the mighty the collapse of M,u~ammad, miraculous suiccessof Byzanmiraculou-ssuccess mighty Penianand Muh~armad,the collapse of ~e he as as ]e'. 'Umar. If he and 'Umar. Bakr and Abfl Bakr and just tine skilful and .. the-skilful tine armies, Jevw just policies policies of Abu armnies,the, was not not hisJhow of aa past which was record of the record could so much influenced by could be be so much influenced his, how past which by the ofl so must emotional impact the emotional much have experienced Muslims have must young more so much more impact of experienced the young Muslims 'histhe tremendous see the we clearly the Here we tremnendoussignificance the historical historical literature. literature. Here significance of 'hisclearly see re-the reenthusiasm for for the to and toriography to inspire It 'helped and enthusiasm Islam. It in Islam. loyalty to inspire loyalty 'helped to toriographyin iyn of the the individual ligious 'in the the 'life an age 'life of individual in at an of Islam Islam at and cultural cultural heritage age in heritage of ligious and F. Roseneffective." F.Rosenbeen far far less less effective." would have have been which influences would other intellectual initellectualinfluences which other thai 42 f. M4uslimHistoriography A History thal ..4 1952) p. (Leiden, 1952) p. 42 Historiography (Leiden, History of of ~luslim Book VII, BI03. as The The Republic 526 b, to such such passages B103. Perha,ps b, Cc, VII, 526 Republic Book referringto passagesas Perh-apsreferring 52 end/87. end/87. ed. Dieterici c. Cf. also al.Fi.ribi al-Fir&bied. ee and Cf. also and 527 527 b, DietericilAbhantllungen Abhandlungen 52 b, c. BI04. v. v. 15) the end cad(~ninhu mininiufa-qbaHi B 17 17 phl!) cf. n. n. n 15) Saadia: cL (fromt B3104.Saadia: fa-qbal8i(fronl ptas the 0 Saadia B13105. BI05. Saadia '. ~J\i ~ ~ ~ eli l

yJ

i'nstructiveas instructive and literature literature as i'n Islamic Islamic lore lore and B106. mentioned in are often often mentioned Dreams are B106. Dreams of aa the dream in the dream of and his;appearance the Prophet, of the T'hevision vision of and directive. directive. 1'he i.e., his appearance in Prophet, i.e.,

10-1 101

person (ru'ya) (ru~ya) is especially mentioned. Such Such aa vision also cited in vision is ~ person especially frequently frequently mentioned. other ca·ses other conversion (e.g. al-Iskandarini j cf. GOldziher cases of conversion Sa'id al-Iskandarini; Goldziher in (e.g. in that of Sa'id Andrae Person Krenkow REI XXX). Person 376-382; Macdonald Attitud, 70-94; Krenkow Cf. Andrae Macdonald Attitude XXX). Cf. RE] 16von Grunebaum in JRAS Med. Islam Islam 271 AT. Autob. Autob. 16Grunebaum Med. Rosenthal Ar. 271 sq.; 1912; von JRAS 1912; sq.; Rosenthal 18; Les Songes P. 1959) leur interpretation Fahd in Les Orientales II, P. 18; T. Fahd interpretation (Sources (Sources Orientales Songes et leur esp. p. 133. 133. csp. p. The appearance Ibn IIisharn BIO? The Prophet. F. p. 364 f. quoting B107. the Prophet. Buhl p. F. BuhI IIisham quoting Ibn appearance of the (p. 266); neither tall nor Muhammad at MeM,nor short, W. Montgomery short, etc.; etc.; W. (p. 266); neither Montgomery Watt Muhammad dina p. 321 321 (The thick, straight hair .. .. .. was curled. In dina p. was long long and thick, (The hair straight and slightly slightly curled. sectionswas fair). complexion fair). T. Andrae Person p. p. 199 ~adith sectionsAndrae Person 199 ff. (from (from the hadith complexion he was shami'il and aa work by al-Tirmidi al-Tirmi91 ShamdJil Mustafa). shamil - and work by Shama'il Mustafa). Cf. L. Zolondek'~ 'I~yi', (Leiden, translation of Book Book XX of AI-Ghazali's Al-Ghazali's 'Ihyl', Zolondek's translation (Leiden, 1963) pp. 68-74. 68-74. 1963) pp. Ibn al al BlOB. Arabische Syntax Syntax (Heidelberg B108. Cf. Cf. H. Reckendorf Reckendorf Arabische ?109; Ibn (Heidelberg 1921) 1921) §109; ed. G. Anbari 1Insaf & 296 ff.. ff. i\.nbari "sal edt G. Weill pp. 292 292 & Weil, pp. BI09. Texts: ~udiid al-cAlam B109. 'mdn (probably Texts: 'mdn cf. \T. V. Minorsky al-CAlam Minorsky (tr.) (tr.) Hudud (probably ghmdn) ghmdn) cf. (L. 1937) p. 51 and p. p. 224 ff., p. 231; ide Marvazi (L. 1942) 51 and id. MarJlazi(L. 1942) ff., esp. end, map 1937) p. map p. esp. 229 end, pp. 25 f., 84; I. Krachkovskii Sock. Iv (Moscow (~{oscow 1957) pp. 142, 262. Krachkovskiilzbr. Izbr. Soch. 144, 262. 142, 144, pp. 1957) pp. rulers B110. Possibly same elements as in the nomenclature elements (yal) nomenclature of the rulers Possibly the same (yal) as in n. origin. n. 9 to the introduction. introduction. Presumably Kurdish origin. Presumablyof Kurdish cases BIll. 1'he celebration of the conversion described also The celebration also in other other (later) Bill. conversion is described (later) cases e.g. REJ XXX 3 f., 17. Cf. Blumenkranz 148 148 sq. Christian.areas). Cf. Blumenkranz areas). f., 17. sq. (for (for Christian e.g. REI two rivers rivers B112.. "On bank of the Euphrates, between where where the two "On the southern southern bank B112. Euphrates, between castle called called the north, from and Arzan Arzan flow flow in from stands the castle from Mayyafarikin from the Mayyafarikin and north, stands ~Ii~n Kayfa Kifl, which which the Greeks called called Kiphas Hlisn Many Kayfa or Kifa, Kiphas or Cephe. Cephe ...... . Many that churches ... bridge which crossed the Tigris. . . . Below Below the castle, stone bridge which crossed churches ... stone Tigris.... castle, at that the time (Xl Ie. ) was populous suburb, and hostelries, with many markets and time was a populous hostelries, the suburb, with many markets (XlIc.) 113. El; Lanehouses being built built of mortared Lands p. p. 113. EI; Lanemortared stone." stone." G. houses being G. Le Strange Strange Lands Poole M ohammadan Dynasties Dj'nasties (Paris pp. 166-9. Poole Mohammadan 166-9. (Paris 1925) 1925) pp. with Usama b. b. l\funqidh the years lived there there in the Usama years with years 560-570 H. i.e. in the years Munqidh lived which mastersof the city (1101-1231). are cone.crned concerned here. here. The Ortukids Ortukids were were masters which we are (1101-1231). To aa member membel" of this Najrn i\l-Din Shah Ghizi this family Al-Din Abil-l-Fatl). Ghazi b. Toghrulbek Abii-l-Fath Shih Toghrulbek family Najm Saaa mathematical was dedicated dedicated in. in 570/1174. mathematical work work of Samau'al's Samau'al's was 570/1174. Likewise,. Likewise, Saavailable in mu'isharat al-al}bib al-ahbib available mau'aPs tract on sex life Nuzhat Nuzhat al Ashib As~ab fi mu'isharat mau'aPs tract 3everal Abii.. I.Fati:t Muh. Muh. Qilij Bey Abu b. Qara Bakr b. Abu Bakr written for for Abii-l-Fath was written several DlSS. mss. was Arslan, Qara Arslan, Qilij Bey ca. 1148-1174. perhaps son SOD of the ruler ruler Fakhr Fakhr aI-Din Arslan ca. 1148-1174. al-Din Qara Qara Arslan perhaps Bl13. E] S.v. REJ 99 pp., pp., 81-91; L'ilaboration LJllaboration and REJ s.v. \Tajda B113. EJ Vajda in RSO XVII and de (Paris 1960), article Gabriell. article by F. Gabrieli. de rl11am l'Islam (Paris 1. n. 1. B114. Introduction, pp. pp. 155, Gardet et MM Anawati Anawati Introduction, B114. Cf. Cf. L. Gardet 155, 441, D. PoPlato's PoB115. this matter back to Platonic notions. Of. Cf. e.g. Plato's Platonic notions. matter goes B115. Probably goes back Probably this litics Fu~l aI-Madani, by D. M. Dunlop ed. & & tr. tr. by litics 292E97; Dunlop (Cambr. (Cambr. al-Madani, 00. 292E97; AI-Farabi, Al-Faribi, Fusfil 1961) pp. 41, 84, 123f. 123f ?29 pp. 1961) §29 BllG. Dieterici p. p. 193. 193. B116. Mutanabbi, Mutanabbi, ed. Dieterici

102 102

INDEX [Ap. --

cf. in the the Arabic section) Arabic section] cf. Appendix Appendix in B B --

Aaron-ids Aaron-ida b. Salim Salim e"Abdallah Abdallah b. "Abdallatifai-Baghdadi al-Baghdidi °Abdallatif Abqi-Baraklt Abu-I-Barakat Fath al-Bari b. al-Basri Fath b. Nasr al.Diwiidi al-IDwdi NasiAdharbayjan Adharbayjan Aleppo Aleppo Alharizi Alharizi

Alroi Alroi Amadia Amama Atububa Ambuba A-non Ammon Baghdad Baghdad Bardhawayh Bardhawayh Burden Burden (Ir) ( IF) Daskari DaAkari Abf-l-lasan AbU-l.. l.!asan David Euclid Eu.~lid Ezra Ezra Fiqqi Fiqqi Fl'iedlnUlln S. Friedmasnn s.

Goldziher Golchiher

16 16 B B

F

Maraghd. Maragha

b. ~·{en~ .•l em b. Menalien; Mislina ~Ii8hna

Munk S. MutnkS.

Qarafi Qarafi

57 ,. " 87 76 n. 15; 15; Ap. Ap. 18 n. 76

"

12 n. D. 15; 15; Ap. Ap. 12 20 20 24 24 78 78 24 24 72£ 72f 16 75f 75f

48, 57 57 48, 361ft 41f, .flf, 44, 44. 79 79 36ff, 48 48 60f 60f

103 103.

LL

41, 54 41, 54 58f

Sulaymin Sulaym4n

Moab·' Moab' Aloscs Moses 1\Iud'arI Mudari l\{uhanunad Muhanimmnad

27 26n. 36, 26 n. 36

a

",?

61£, 92 79, 92 61f, 79,

M

Paran Paran Persia Persia Plato Plato

B 72 12 B

681 68f 77 77

Levi Levi Lot Lot

76f n. B 45-46; 55-60

G G

J

16 a. n. 4 416,76 16, 76 76 76 72 87 d. Ap. Apr 25; cf. 72ff 72££ 72ff 72I£ n. D. 5; d, d. Ap. 59f '591

K K Karaite Karaitea Karkhl Karkhi (Karaji) (Karaj-i) Koran Koran

Naflsa Nafisa

I Turib Ibn abi Turab Upybioa UJMybia al~N.gqhh al-NaqqAsh Abbfi~l"lJuan Abbi4-l-Hasan al-Qifti al-Qifti Hum Hazm Kammiina Kammuna Miskawayhi Miskawayhi Qayyim Qayyim al-Riihi al-ROhi I saae b. b. Abr. b. b. Ezra Ezra Isaac Ishiq al-Basri al.Ba,ri Ishaq Jeroboam Jeroboam Jesu, Jesus Job Job Judah Judah

58

76f '" 58-61, 71f

H Hlazzain Ilazzin (l.Iizina etc.) (itizlna Hisn IliaD KayfI KayfA

Page Page

Page Page 54,60

'15, 15, 72ff 23, 79 68H; B 47 68ff;

D

E

B Notel Notes PP. 94-102 pp. 94-102

17, 85 17, 83 7'2. 72 6464

58£1 58ff

36ff, 54 40ff, 54 36ff, 40ff,

85£ 85f

36ff, 58 36ff, 45ff, 45ff, 58

62, 92 85, 92 62, 78, 82ff, 85, 78, 82{f, 27 27

N pP

76 76

471 47f

72 72

Q Q RR

81 81

24 24

68f Rabbinitet Rabbinites 32 Ra tidricllism Rationalism 32 16 Rosenthal F. Rosenthal F. 16 n. n. 55 17 n. 14, 27 n. 39, B 102a 17 n. 14, 27 n. 39, B 102a 58f Ruth Ruth 58f S 'S 85f Sadr al-din Sadr al-din 85f 16 al-Safad! al-Safadi 1'6D. n. 4; Ap 4; Ap. 8If Samuel Samuel 8If 25; Ap. Sambari Sambari 25; Ap. 66 Saul Saul 60 27 Schreiner M. Schreiner M. 27 74 Sheba b.! Sheba b. Biehn Bicdhin 71 27 Steinschneiderr Steinschneide 27 77 ShujaC b. b. Allam As!lam 77 Shujae 76 Sliahraziiri Shahlrazfiri 76 T T 78 Tabar! 78 Tabari 64 Talmud Talmud 64 60£ Tamar Tamiar 60f W W wI)1P 77 al-WuiP al-Wisiti 77 y Yebuda b. b. A Ab6n 15 1 75 Yehuda bfin 75 15,

QUOTATIONS, REFERENCES REFERENCES QUOTATIONS, Page Page Genesis Genesis 3: 16 3:16

21 21 6: 6 8: 10-24 8:10-24 9: 6 15: 2 17:10-1417:10-14 20 19:31 36 33 33 21:21 22:30 22:30 37:33 37:33 38: 10 38:10 24-26 40: 10 40:10 49: 10 49:10 Exodus Exodus Exodus4 12:49 13: 13: 2 16:23 20: 8-11 20 8-11 22: 28-29 22:28-29 30 23: 19 23:1955 24: 10 24:10 31: 18 31:13 32:26 32: 2 3·}: 16 34:16 Leviticus Leviticus 15: 19 15:19 23 :27-32 23:27-32 24:22 Numbers Numbers 8: 18 8:18

15: 15-16 15:15-16 16:17 19 :11 : 11 25: 1-3

52 53 52 59 34 60 34 46 58 59 59 59 47, 82 67 66 60 61 61 56 41 41

Deuteronomy Deuteronomy 2: 4 5-6 13: 1 18: 15 18:15 18 5~10 25: 5-10 31: 9, 19-22 19-22 32 : 28..29 :28-29 33: 2 II Samuel Samuel 15:11 22: 16-20 22:16-20 II Samuel Samuel 20: 1-2 1-2 Isaiah Isaiah 11: 11: 4-7 4-7

49 40 62 34 54 66, 67 67 55 52 52 40 65

Page Page 49 38 34 38 65

45 65 41 41 45 81 45, 81 62ff 54 54 48 47, 82 53 53 60 71 71 50 50

Psalms Psalms

44:24 44:24

115:2 15:2

Ruth Ruth 1: 1: 4·4 IIII Chronicles Chronicles 13:17 Hebrew Hebrew Prayerbook Prayerbook

51 51 51 51

58 58

49 51 40, 49, 51

39 39 62 62 49

Matthew Matthew 12: 12: 1..12 1-12

44 44-

41 41

Koran Koran 2:136 (142) (142)

91 91

104 104

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