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 104 JUDAISM AND ISLAM.

become a believer through Abraham. The visitation of the angels, which is related in Genesis, xix. 1 27, is mentioned in several passages in the Quran. 1 On the whole the narrative is fairly true, but the details are not entirely free from embellishment. For example, in some passages 2 the warning addressed to the people of Sodom on account of their unchaste use of men is treated quite separately from the narrative of the angels, and Muham- mad makes out that the angels told Lot 3 and even Abraham 4 beforehand that Lot's wife should not be saved. The unbelief of Lot's wife receives particular notice in one passage, 5 while the destruction of the cities is mentioned in many passages. 6 Muhammad especially attributes to Lot the distinguishing mark common to all preachers, viz., that they ask for no reward. 7

It has already been remarked that, according to Muham- mad's showing, Ishmael * was the son whom Abraham was

1 Suras VII. 7883, XI. 79-85, XV. 6178, XXII. 43, XXVI. 160176, XXVII. 55-60, XXIX. 27-35, XXXVII. 133-137, Liy. 33-39.

2 Compare especially Sura XXIX. 2730.

3 Suras XI. 83, XXIX. 32. According to the reading &\y.\ in the Ace. (Sura XI. 83), Lot did not even once ask her to accompany him, but left her with the people of Sodom. This reading is not only adopted by Hinckelmann, but by almost all the Arabic commentators quoted in Elpherar; which reading, as he remarks, is confirmed by the variant reading of Ben Mas'ud, who puts the word 4iS\y\ before 5u~

4 Suras XXIX. 31, XV. 60. 5 Sura LXVI. 10.

6 Sura XXV. 42, and other passages. 7 Sura XXVI. 164. remarks as follows :
 * On the passage quoted above (Sura XXXVII. 101) Elpherar



" The learned among the Muslims are divided about the lad whom Abraham was commanded to sacrifice ; whereas the people o5c the Book on both sides (Jews and Christians) are agreed that he was Isaac, and common people are at one with them." Many commentators are then quoted, who also share this opinion. J^x^ yj> Q^\ JU. Others,