Rawżat al-ṣafā fi sīrat al-anbiya' va-'l-muluk va-'l-hulafa' - The Rauzat-us-Safa (Rehatsek), Part 1, Volume 2

RECORD OF THE PROPHET O’ZAIR [EZRA].

Several chroniclers have affirmed that O’zair was one of the children of the prophets. Before he had attained the age of maturity he was, together with his countrymen, made prisoner, and carried off to Babylon. At that time there was no one better acquainted with the Mosaic Law than he. When he had been freed from slavery to Bakhtanassar, and had returned to his country, he was, whilst yet young, one day riding on an ass to attend to some business. He happened to pass near a ruined village, and alighted in one of the gardens, took down some figs and grape-juice from his beast, tethered it to a tree, sat down leaning against the trunk, contemplated the prostrated roofs, decayed walls, rotten bones, and said to himself: ‘How can God revive these bones [on the day of the resurrection] after thus allowing them to perish?’ Allah hast said: ‘Or [hast thou not considered] how he [behaved who] passed by a city which had been destroyed even to her foundations? He said, How shall God quicken this [city] after she hath been dead? And God caused him to die for a hundred years, and afterwards raised him to life.’¹⁴⁶

It is related that once upon a time, when the Emâm Mûsa Kazum—u. w. b., etc.¹⁴⁷ —was fleeing from his enemies and roaming about in disguise in the world, he happened to pass near a village in Syria where he perceived an extremely high mountain, towards the top of which a multitude of Christians were hastening. He asked them about the place, and where they meant to go; they replied: ‘On this mountain is a convent; a monk comes out from it once every year, instructs us about what is lawful or prohibited, according to the religion of I’sa, and solves any difficulties we may propound.’ The Emâm Mûsa accompanied them, and went up to the mountain. When they had arrived at the gate an age-stricken old man made his appearance, and took his seat on an elevated place. As soon as the eye of the monk alighted on Mûsa Bin Ja’fer, he perceived a light shining from his noble head towards the sky, was amazed, and therefore asked: ‘Art thou a friend or a stranger?’ Mûsa replied: ‘I am not one of you.’ He continued: ‘Perchance thou art of the people of Muhammad?’ He said: ‘Yes.’ The monk inquired: ‘Art thou one of their scholars, or of the ignorant?’ Mûsa replied: ‘I am not of the ignorant.’ The monk said: ‘Shall I ask thee, or thou me?’ He answered: ‘Do as thou listest.’ The monk continued: ‘I shall ask.’ The Emâm said: ‘Ask whatever thou likest.’ The monk continued: ‘We and you say that in paradise there is a tree called Tûba.¹⁴⁸ We say its root is in the abode of I’sa [Jesus], and you fancy it is in the place of Muhammad. At all events, in paradise there is no locality nor apartment in which there is not a branch of that tree. Tell me now what is the similitude of it in the world?’ The Emâm said: ‘The similitude of it in the world is the sun, because as soon as it reaches the centre of the firmament, there is no spot to which its rays do not penetrate.’ The monk replied: ‘Thou hast spoken well, and strung well the pearl of signification.’ Shouts of applause were then heard from all quarters, and the old man of the convent again asked: ‘We and you agree that the inhabitants of paradise eat food, drink beverages, and that neither the former nor the latter decrease in quantity. Tell me, if thou knowest, what the similitude of this is in the world?’ The Emâm said: ‘The similitude of it in the world is the Book of God, the Most High and Magnificent; because no matter how much commentators and expounders dilate on its contents, and how much trouble they take to discriminate between the truths and subtleties thereof, they can never accomplish their purpose, and it remains as it was before.’ The monk approved of this answer, and said: ‘We and you say that the inhabitants of paradise consume food and drink, but that they discharge neither urine nor excrements; what is the similitude of this in the world?’ The Emâm replied: ‘The likeness of this is as of the embryo in the maternal womb, which partakes of the nourishment it receives from the mother, but has no evacuations.’ The monk said: ‘Thou hast given the right explanation. Tell me, now, whether the key to paradise is of gold or of silver?’ The Emâm said: ‘It is neither of the one nor the other, but it is the tongue of the believing servant turning about in the mouth, and saying, “There is no God but Allah, and Muhammad is His apostle.”’ The monk said: ‘I shall now ask thee another question, which thou wilt be unable to answer.’ Mûsa queried: ‘Wilt thou make a profession of our religion if I give thee the proper solution?’ He said: ‘Yes.’ After having agreed to this condition the monk asked: ‘Tell me how it happened that of two brothers who were born in the same night, and were on the same day received into the propinquity of divine mercy, one was, on the day of their death, two hundred, and the other only one hundred years old?’ The Emâm replied: ‘Those two brothers were O’zair and O’zar, the sons of Sharhia. They were twins from one womb, and after they had during fifty years lived together, O’zair went on an errand, took some figs, grapes, their juice, and milk, and reached a village in Syria which God had destroyed, with the inhabitants thereof. O’zair looked at the devastation, saying, “How will God quicken this city after she hath been dead?” After he had fallen asleep in the place, the Almighty took possession of his soul, concealed his body from men, and prohibited wild beasts from injuring it. The food and drink remained in their pristine state of freshness without undergoing any change; the beast, however, [which Ezra rode] perished. Several years after O’zair had fallen asleep, God the Most High and Glorious caused the said village to be repeopled by the efforts of a certain king, and resuscitated O’zair to life after the expiration of one hundred years. An angel then came and asked him: “How long hast thou tarried [here]?” He answered, “A day, or part of a day.”¹⁴⁹ O’zair gave this undecided reply because he thought the sun had set, and therefore he said, “I tarried a day;” but when he perceived that the sun was still above the horizon, he said: “I tarried part of a day.” The angel, however, said: “Nay, thou hast tarried [here] a hundred years. Now look at thy food and thy drink, they are not yet corrupted; and look on thine ass.”¹⁵⁰ Then O’zair looked at the rotten bones of his donkey; he saw them uniting gradually, and becoming invested with tendons, veins, and flesh. After that the Absolute Sovereign clothed him with flesh. Allah—w. n. b. e.—has said: “And look at the bones [of thine ass], how we raise them, and afterwards clothe them with flesh.” And when [this] was shown unto him, he said; “I know that Allah is able to do all things.”¹⁵¹ Then O’zair mounted his quadruped and returned to his house. He lived fifty years more with his brother, and both died on the same day, although one of them was two hundred and the other one hundred years old.’

Distich:

If thou remainest a hundred years or one day, Thou must depart from this pleasant abode.

When Mûsa Bin Ja’fer had ended his conversation, the monk continued: ‘Whatever thou hast said is right; I bear witness that there is one God, and that Muhammad is His apostle.’ And all present on the said occasion likewise professed the faith in company with him.

It is related that when his prophetic lordship, O’zair, was resuscitated from his sleep, and received new life, he wished to return, and went to his village, but no one of the inhabitants knew him. When he stepped into his own house he did not find it as it was before. He saw an old blind woman sitting at the door of it, and asked her: ‘Is this the house of O’zair?’ She said: ‘Yes; but who art thou that askest about him? because many years have elapsed. and I do not hear my master’s name mentioned by anyone.’ He said: ‘I am O’zair.’ The servant woman replied: ‘Praise be to God, it is a hundred years since O’zair has been lost, and no one knows anything about him.’ But when she saw that his lordship persisted in his assertion, she continued: ‘I am one of his maid-servants. He was a man whose prayers were responded to; and if thou art he, cause me to recover my sight.’ O’zair then recited his orisons, placed his hands upon the eyes of the woman, and God the Most High and Glorious caused her to recover her sight. She looked into the face of O’zair, and said: ‘I bear testimony that thou art O’zair, because there is no difference in thy features from the time of thy disappearance to this day.’ As has been stated above, according to the narrative of the Emâm Mûsa Kâzum, O’zair was fifty years old when he died the first time, but only thirty or forty according to other opinions. At any rate, all agree that on his august person no signs of old age appeared, after his life had been renewed. He had a son who was one hundred and ten years old, and even his grandsons were aged and pure. The above-mentioned servant-woman went into the assembly of the children of Esrâil, and informed the descendants of O’zair, who were in that congregation, of what had taken place, but they accused her of falsehood. Then she said: ‘I am your blind maid-servant, who has obtained her eyesight from the Omnipotent Lord in consequence of the prayers of O’zair.’ Accordingly the sons and the people left the assembly and waited upon O’zair, whose son said: ‘Between the two shoulders of my father there was a mole like a crescent.’ O’zair bared his back and showed it to him, which satisfied the son, but not the people, wherefore they said; ‘After Harûn no one knew the Mosaic Law better than O’zair, and it has been lost in the time of Bakhtanassar. If thy pretensions be true, recite it.’ He complied, and the people wrote down the whole Law from his dictation; and when a copy thereof, which had been kept secret from the enemies by some grandees of the children of Esrâil, was brought and collated with it, both were found to agree, and not to differ even in a single letter. The people, however, fell into aberration, and said: ‘O’zair is the son of God.’ Allah—w. n. b. e.—has said: ‘What the transgressors say in the height of their arrogance.’ The most magnificent of speakers also said: ‘The Jews say O’zair is the son of God; and the Christians say the Messiah is the Son of God.’¹⁵²

It is said that the first man who spoke on fate and predestination was O’zair, because he asked his Omnipotent Nourisher: ‘O Lord, I am astonished at Thy appointing idolaters over Thy faithful servants, and over the children of Thy prophets, so that they slew or made them captives, destroyed Thy mosque, and tore Thy book.’ Then the allocution came: ‘O O’zair, those who knew Me have transgressed. Therefore I have appointed a company over them which had no knowledge of Me.’ O’zair said: ‘O Lord, if it had not been Thy will they would not have disobeyed.’ Then the revelation came: ‘O O’zair, the decrees of fate are one of My mysteries, and woe be to him who prys into My secrets.’ Therefore O’zair desisted for a time from his inquiries, but soon again continued them, whereon the following allocution reached him: ‘O O’zair, the children of Esrâil deemed things prohibited by Me to be licit, and killed My prophets; therefore I have subjected the people who coveted not My rewards, and feared not My chastisements. This was more effective than to appoint My friends over them.’ O’zair said: ‘O Lord, Thou art a righteous judge; what was the reason of punishing many for the crimes of few, and the innocent with the guilty?’ The reply then arrived: ‘Go to yonder desert, and thou wilt hear the answer.’ O’zair obeyed, and an angel appeared to him, who asked: ‘Canst thou recall the day which has elapsed?’ He said: ‘No.’ He continued: ‘Canst thou fill one bushel with light?’ He rejoined: ‘No.’ The angel asked: ‘Art thou able to take up one misqâl’s weight of wind?’ O’zair replied: ‘This is impossible.’ The angel said: ‘As thou art unable to do these things, thou art likewise unable to fathom the mysteries of God.’ After O’zair had reiterated his questions about fate and predestination, he was commanded by the Almighty—w. n. b. pr.—to go to another place. He obeyed, but the heat of the atmosphere so affected him that he became very restless. On that occasion his eye alighted on a tree in the desert, near which he perceived a fountain of delicious water. O’zair bathed therein, and fell asleep in the shadow of the tree. On that spot there was a hill of ants, one of which so bit him that he leapt up, and in his wrath put fire to the ant-hill, destroying them all. On this occasion, however, a voice from above addressed him thus: ‘O O’zair, why hast thou killed these ants?’ He replied: ‘One of them had stung me.’ Then the Absolute Sage replied: ‘If one of them has injured thee, why hast thou destroyed them all?’ O’zair remained mute, and understood that these words were meant as a reproof to him; therefore he repented, and craved pardon.

It is related that after this event a revelation arrived, to the following purport: ‘O O’zair, thou hast told me that I am a righteous judge and no tyrant, and hast asked Me why I punish innocent people for the crimes of the guilty. Know thou, O O’zair, that when I chastise wicked people, and cause the innocent to share the punishment, no objection can be raised, because I promote them to My eternal favours; consequently, I am dealing justly, and not tyrannically, with them, inasmuch as they become the recipients of My boundless grace and protection, as I requite them for that [temporary] chastisement with [eternal] bliss.’ Though O’zair had yet many other questions and difficulties to ask about fate, he refrained from stating them, because he dreaded the wrath of the Mighty Sovereign, having previously received the inspiration: ‘If thou puttest any more questions about fate and predestination, I shall expunge thy name from the list of prophets.’

Some historians have said that the prophet to whom the Lord God—whose name be glorified—had revealed the just-narrated maxims and whom He again resuscitated to life, was Armia [Jeremiah], and not O’zair. God, however, knows best the true state of all things.

RECORD OF ZAKRIA [ZACHARIAH] AND YAHIA [JOHN THE BAPTIST], WITH SOME ACCOUNT OF MARIAM [MARY]— SALUTATIONS TO THEM.

God the Most Magnificent and Glorious has said: ‘Allah hath surely chosen Adam and Nûh, and the family of Ebrahim, and the family of E’mrân, above the [rest of the] world; a race [descending] the one from the other. Allah is He who heareth and knoweth. [Remember] when the wife of E’mrân said, Lord, verily I have vowed unto Thee that which is in my womb to be dedicated [to Thy service]; accept it, therefore, of me.’¹⁵³ God—t. w. m. a. gl.—also said: ‘A commemoration of the mercy of thy Lord [towards] His servant Zakria,’¹⁵⁴ thus distinguishing him above all the persons mentioned in the Qurân [by revealing a whole chapter about him and his].

With reference to this subject, historians and narrators of traditions have mentioned that the father of Zakria Badhân—Be-dhân by name—was of the progeny of great prophets, and that E’mrân Bin Mâthân, the father of Mariam, was a descendant of Sulimân Bin Dâud. The wife of E’mrân and mother of Mariam was called Hanna, who had also another and elder daughter than Mariam, of the name of Ashbaa’, who slept on the bed of Zakria (u. w. b., etc.). Hanna despaired in her old age of obtaining a child, and was sitting in the shadow of a tree, when she perceived a bird opening an egg and producing a young one from it. At this sight the desire of bearing a child originated [again] in the breast of Hanna, and she besought the Infinite Granter to bestow an infant upon her. That very moment her courses came upon her, after which she had intercourse with her husband and conceived. After her pregnancy had become manifest she made a vow, that in case the embryo in her womb should remain free from injury, she would make her child a Muharrar, which word means a person not at all mixing in the affairs of the world, but remaining absorbed in the adoration of the Most Holy Essence of God—who is the necessary Cause of all things— in the mosque of Jerusalem, and engaged in no other business. Females, however, being excused as unfit for such occupations, Hanna was much distressed and grieved when she gave birth to Mariam, on account of her inability to fulfil her vow. God—w. n. b. e.—has said, in the words of Hanna: ‘I have brought forth a female—and Allah knew what she had brought forth; and a male is not as a female —I have called her Mariam, and I commend her to Thy protection, and [also] her issue against Satan driven away with stones.’¹⁵⁵ Then Hanna wrapped Mariam in swaddling clothes, and carried her to the Jewish priest in the mosque [sic]. The U’lâma were displeased with this proceeding; but a Divine allocution reached Zakria as follows: ‘I have accepted the daughter instead of a son.’ He whose name be magnified has said: ‘Therefore the Lord accepted her with a gracious acceptance.’¹⁵⁶ On that occasion the prophet officiating at the sacrificial altar was Zakria; but as Mariam had been accepted by the Lord of lords, the priests vied with each other in trying to obtain the authority of raising and educating her. Zakria, however, said: ‘I have the best right to take charge of her, because her sister is in my house.’ The priests, however, rejoined, saying: ‘Consanguinity is not a reason for preference in the tutorship of a minor.’ At last they agreed to draw lots, wrote their names upon the pens with which the Mosaic Law had been written, collected them all, covered them with a cloth, and decided that a small child should take out one of the pens, and that he whose name occurred thereon should become the protector of Mariam. One of the Muharrar children did so, and drew out the name of Zakria. The priests, however, still refused to comply, and said: ‘Let us throw our pens into a running water, and the individual whose pen shall sink to the bottom shall become the guardian of Mariam.’ When the pens were thrown into the water, that of Zakria sank, whilst all the others were borne away by the water. Then they said: ‘Let us again throw the pens into the water, and the owner of the pen which the water will not carry off shall become the tutor of Mariam.’ Also this was done, but the pen of Zakria did not swim away. He whose words be glorified has said: ‘And I was not with them when they were throwing their pens, which of them should maintain Mariam.’ After the priests had thus drawn lots, they yielded at last to the decree of fate, whereon Zakria sent Mariam to her sister Ashbaa’ into his own house to be instructed in piety, adoration, and service in the mosque. Zakria had prepared a closet in the mosque to be a lodging for Mariam, and this chamber was nicely adorned. When his lordship the prophet left the mosque he locked the door of the closet. On several occasions when Zakria paid visits to Mariam he perceived various summer and winter fruits near her which were out of season, wherefore he asked her: ‘O Mariam, whence hast thou this?’ She answered: ‘This is from Allah, because Allah provideth for whom He pleaseth without measure.’¹⁵⁷

Noticing the circumstances of Mariam, Zakria said to himself: ‘The Omnipotent has granted fruits to Mariam which are out of season. It is possible that He will also bestow a child upon me out of time.’ Zakria at this time was very old, and so was his spouse; he nevertheless turned his face to the Qiblah of prayer, and said: ‘Lord, give me from Thee a good offspring, for Thou art a hearer of prayer.’¹⁵⁸ The Creator—w. n. b. e.—granted his prayer, and despatched a company of angels to Zakria, whilst he was at his prayers, to inform him of the birth of Yahia. Allah—w. n. b. e.— has said: ‘And the angels called him while he stood praying in the chamber [saying], Verily, Allah promiseth thee [a son named] Yahia.’¹⁵⁹ And in another place He said: ‘O Zakria, verily we bring thee tidings of a son whose name [shall be] Yahia. We have not caused any to bear the same name before him.’¹⁶⁰ Many U’lâma assert that in several passages of the glorious Qurân the word ‘angels’ means ‘Jebrâil,’ and the above verse is a similar one. ‘Who shall bear witness to the Word [which cometh] from Allah; an honourable person, chaste.’¹⁶¹ The etymological signification of ‘chaste’ denotes a man who abstains from intercourse with females on account of his continence, and not on account of his loss of the feeling of lust; he namely restrains himself with a pious mind from having sexual intercourse with women.

When these glad tidings reached the hearing of Zakria, while he was yet engaged in prayers for obtaining a son, he was astonished, and said: ‘Lord, how shall I have a son, when old age hath overtaken me, and my wife is barren?’¹⁶² Then her courses came upon the wife of Zakria, and after her purification he had connection with her, so that she became pregnant with Yahia. Zakria then left her, and had not the strength to utter a single word for three days. ‘Thou shalt speak unto no man for three days otherwise than by gesture.’¹⁶³ After the termination of pregnancy Yahia was born, and both his parents were highly rejoiced on beholding him. A short time afterwards the Creator of light and darkness illuminated the casket of his heart with the lights of knowledge and science. ‘O Yahia, receive the book [of the Law] with a resolution [to study and observe it]. And we bestowed on him wisdom [when he was yet] a child.’¹⁶⁴ Ebn A’bbâs—u. w. b., etc.—says that when Yahia was four years old he happened to pass near a company of children who were playing. They called out to him to share their sport, but Yahia replied: ‘Praise be to God! we have not been created for play.’ It is related that when Yahia was yet very small, he requested his parents to dress him in monastic garments. He then wore the garb of a monk, entered the mosque of the Holy House in company with others, engaged in prayers, and was satisfied with but little food and drink, so that his full moon became a crescent, and his body [lean] like a toothpick. Both his parents then requested him to adapt his devotions to his [physical] power of endurance, and to eat more; but he complied not with their demand, weeping so much from awe and fear of God—w. n. b. e.—that his tears left traces on his cheeks like two small brooks; wherefore his mother placed two rags of felt on his cheeks to absorb the tears.

It is said that every time Yahia assisted at his father’s preaching, Zakria refrained from mentioning hell, because Yahia could not bear to hear it named. Once he happened to be in his father’s congregation, plunged in deep meditation, and Zakria, not being aware of his presence, said on that occasion: ‘Jebrâil has informed me that in hell there is a mountain named Sakrân; adjoining to it there is a Vâdi called A’siân [valley of sin], the distress wherein originates from the wrath of God—whose memory be glorified.’ When Yahia heard these words, he uttered a shriek and fell senseless upon his face. Then Zakria departed from the assembly, informed the mother of Yahia of what had taken place, and said: ‘Arise; let us see in what state our child is.’ Both left the house and sought him during three days and nights, but unsuccessfully. On the fourth day, however, they discovered him sitting near a fountain, in one of the declivities about Jerusalem, with his blessed feet immersed in the water, and looking toward heaven. His parents spoke to him very tenderly, and succeeded in conveying him back to their home. They forced him to eat a little food; his mother took off his woollen garment from his body, put him to bed, and Yahia fell asleep, so that he missed his prayers. When he awoke he exclaimed: ‘Bring my coarse woollen garments, for I do not want thy soft bed.’ Zakria said to his spouse: ‘Let Yahia live as he likes. I hope his aspirations will be fulfilled in the next world.’ As Yahia was constantly weeping beyond all measure, Zakria said: ‘O my darling, I besought God—w. n. b. e.—to grant me a child, that would be a joy and comfort to me, but thou embitterest my life by constantly weeping, and hast become an occasion of distress of mind to me.’ Yahia replied: ‘Hast thou not said that Jebrâil informed thee of the existence of a desert full of fire between paradise and hell, and that the fire cannot be extinguished except with tears?’ Zakria said: ‘Yes;’ and Yahia continued: ‘Do not prohibit me from weeping, because possibly the water of my eyes may extinguish the fire of that desert.’ Zakria then began himself to weep, and said: ‘Verily thou hast a right to weep.’

It is said that, as I’sa [Jesus]—u. w. b., etc.—was the possessor of a religious Law, Yahia spent most of his time in his company. One day I’sa said to Yahia: ‘I see thee always with a distressed mind; perhaps thou hast despaired of the mercy of God’—w. n. b. e. Yahia replied: ‘I see thee always smiling; perchance thou art sure of not incurring the displeasure of the Lord?’ After this controversy a revelation arrived from the Lord of glory to both of them, of the following import: ‘The case is as I’sa, and not as Yahia, supposes.’

RECORD OF THE MURDER OF THE LORD ZAKRIA AND OF
YAHIA—U. W. B., ETC.

Various traditions have come to our notice on this subject, but the reed of explanation will confine itself to the narrative of the most current one with reference to the murder of both these exalted prophets, in order to avoid prolixity, and weariness to the reader.

The majority of historians assert that when Mariam became pregnant, and no one except Zakria visited her, the Jews, who were mostly of a slanderous, defamatory and obstinate disposition, accused Zakria of having committed adultery [with her], and intended to kill him. His lordship became aware of their designs, left the people, and fled. On his way he saw a tree from which he heard a voice saying: ‘O Zakria, come to me!’ When he reached the tree it split, and allowed him to enter the cavity, whereon the aperture again closed itself; Satan, however, took hold of the skirt of his garment, so that it remained outside the tree. Those who had gone in pursuit of Zakria beheld Satan in human form, and asked him whether he had seen the fugitive, of whom they gave him a description. Satan replied: ‘I have not seen a greater sorcerer than that old man; for he has by magic split a tree and entered its cavity.’ They replied: ‘Thou art a liar!’ Eblis said: ‘The edges of his robe that have remained outside bear witness to the truth of my assertion.’ The people now wanted to set the tree on fire; Satan, however, induced them to saw it in twain, with Zakria therein; and those misguided people carried out the suggestion. It is said that when the august head of Zakria was being touched by the saw, he wished to draw a sigh, but the Divine allocution arrived: ‘Restrain thy breath, or else I shall blot out thy name from the list of prophets.’ Alas that He should sometimes see His friend within a tree, with a saw cutting his head, and not allow him to draw breath, whereas His enemies gather fruits from the tree of those endowed [with piety], and are not grateful for the blessing! nobody, however, can [venture to] say anything concerning events like these, and scrutinize the why and the wherefore, because Allah doth what He listeth and judgeth as He chooseth!

Wuhub Bin Muniah states that the prophet Sha’ia was killed in this manner, and that the Lord Zakria departed this life on his own bed, as has been narrated above in these pages.

According to the most current traditions, the murder of Yahia, the son of Zakria, took place as follows: At that time there reigned a king the unhallowed disposition of whose spouse was such that she hated prophets, saints, and pious men. She had a pretty daughter by a former husband, but as she had herself now become aged, and was apprehensive that the king might take another wife, whereby her influence would be diminished, she offered him her daughter in marriage. He replied: ‘I shall institute inquiries on this subject, and if it be permissible, I promise to comply with thy request.’ Thereon he consulted Yahia, the son of Zakria; but his lordship the prophet replied: ‘Such a union is vain, and such espousals are wicked.’¹⁶⁵ The king said to his flagitious consort: ‘Yahia is a prophet of God, and forbids this marriage.’ That worthless woman then conceived great aversion for Yahia, but waited [for an opportunity to manifest it] until one day when the king was drunk. On that occasion she adorned her daughter and sent her to him; no stranger being present, he wished to have sexual intercourse with her; the daughter, however, said: ‘I shall not obey thee until thou compliest with my request.’ The king asked: ‘What is thy desire?’ She rejoined: ‘The death of Yahia, the son of Zakria.’ In the height of his intoxication and lust, the king said: ‘Let thy wish be fulfilled.’ Accordingly the ill-fated monarch despatched a caitiff, who separated the head of Yahia from his body, placed it on a charger, and brought it into the assembly.¹⁶⁶ But the king heard from the head twice the following words: ‘This girl is not lawful for thee.’ According to one tradition, the earth swallowed the king and the girl by command of the Supreme Judge, but according to others the murder [of Yahia] was the second transgression of the children of Esrâil mentioned in the glorious Qurân,¹⁶⁷ as has been related above.

It is related that after this iniquitous event God— w. n. b. e.—sent a King of Persia named Kardûs [or Gudarz] to the children of Esrâil to avenge upon them the murders of Zakria and Yahia. Kardûs arrived, devastated Syria, and encamped near the Holy House. He ordered a general, whose name was Firûz, to kill such a number of Jews that their blood should flow as far as his camp. Firûz accordingly had a fosse dug from the gate of the Holy House to the camp. Then he entered the city, and arrived near a spot where blood was bubbling, but on inquiry was informed that it was gushing in that manner since the murder of Yahia.

In short, the general drew forth the scimitar of persecution from the scabbard of vengeance, and began the carnage. When the number of the slain amounted to seventy thousand, the blood ceased to flow [from the above-mentioned spot]. Firûz then reported this matter to the king, who said: ‘Do not stop the massacre, for the blood has not yet reached the camp.’ Firûz, however, feeling commiseration for those whom the sword had spared, slaughtered merely their cattle and other quadrupeds, that the desire of Kardûs might be accomplished.

Let it not remain hidden from the intelligent and the discerning that in this place a tradition has occurred to the mind of the author, which the split reed makes bold to narrate as follows: The prophet—u. w. b., etc.—has said: ‘The worst people are those who slay prophets or are slain by them.’ That model of verifiers, Shekh Sadr-ud-din— may his secret be sanctified—has related the subtleties and maxims of forty traditions of the Elected One [i.e., Muhammad], and the above is related among them. In the exposition of the first part of this tradition, that exalted individual informs us that, as the great prophets enjoy a high degree of felicity and perfection, those who kill them in consequence of their perverse disposition must be extremely miserable and ignorant. Explaining the second portion of that sentence, he says that prophets of high station are a mercy unto the inhabitants of this world, and they never destroy the existence of any man before they are fully convinced that not the least good quality has remained in him, but that he is only an incarnation of evil and iniquity. The author [of these pages] asserts that the wickedness [of the persons falling a prey to wrath in the manner mentioned] in the second part is greater, because the murder of a prophet may be perpetrated by ill-nature, inadvertence, or mistake; but prophets not being liable to the just-mentioned infirmities, everything done by them originates from perfect conviction and foresight.

Let it not remain unknown that to his majesty the king and refuge of Islâm—may the tent-ropes of his monarchy be fixed with the pegs of eternity—the Creator—whose name be praised—has vouchsafed the grace to exterminate, with the sword of chastisement and vengeance, a company of malefactors, from the defilement of whose existence the prophet would have purified the world if they had existed in his time; and it is hoped that the remnant of that tribe will in the same way be gathered to their brothers who have passed away, as just related, for that is not difficult to God.¹⁶⁸

In short, the majority of historians deserving of confidence state that the murder of Yahia took place after the ascension of the Lord I’sa. The time of their births was nearly the same, and both these children of propitious advent were cousins. The blessings of Allah be on our prophet and upon both of them, as well as on all the prophets and inspired messengers [i.e., apostles] till the day of judgment.

RECORD OF I’SA [JESUS], THE SON OF MARIAM [MARY]—
SALUTATION TO HIM.

The Lord and Creator of beings had, before the creation of I’sa, informed Mariam of his existence, as He—whose name be magnified—had spoken: ‘When the angels said, O Mariam, verily Allah sendeth thee the glad tidings of His word, his name will be the Messaiah I’sa, son of Mariam, honourable in this world and in the next, and one who approaches near to Allah, and he will speak to men in the cradle.’¹⁶⁹ During the time of suckling, I’sa had before the due season possessed the supernatural power of speaking. It is related of the Lady Mariam that she said: ‘When I was pregnant, my son I’sa conversed with me whilst as yet in my womb, and I used to speak with him; but when anyone else engaged my attention, he was occupied in praising God, and I used to listen to his ejaculatory praises.’ The words ‘And when he is grown up’¹⁷⁰ mean that he will speak to people during that period before his ascension to heaven.

His speaking whilst yet an infant was a miracle, in order that, when he should in his mature age [kahulat] lay claim to prophecy, people might not accuse him of falsehood after having seen his first unusual manifestation of speech. It is also said that kuhilla means ‘with gentleness,’ and the Arabs call kahulat ‘praise,’ because it is the best part of a man’s life, between youth and old age. It is the prime, and neither youth nor decrepitude. The work kuhl means also ‘age,’ and they say iktahal-ul-beit when the house is of long standing and strong. ‘And he shall be one of the righteous,’¹⁷¹ namely, ‘just.’ Mariam said: ‘Lord, how shall I have a son, since a man hath not touched me?’¹⁷² She had said these words by way of astonishment, as it was not usual for children to be born without fathers. Jebrâil said: ‘Thus Allah createth what He pleaseth.’¹⁷³ The Almighty says in the Surah Mariam: ‘And remember in the book [of the Qurân the story of] Mariam, when she retired from her family to a place towards the east, and took a veil [to conceal herself] from them.’¹⁷⁴

The pregnancy of Mariam originated as follows: One day she had in the house of her sister Ashbaa’ suspended a curtain, and desired to perform her menstrual ablution. On that occasion Jebrâil made his appearance in the shape of a beardless, handsome, well-grown youth with curled hair. ‘And we sent our spirit [Gabriel] unto her, and he appeared unto her [in the shape of] a perfect man. She said, I fly for refuge unto the merciful [God, that He may defend me] from thee; if thou art pious [thou wilt not approach me].’¹⁷⁵ Some have asserted that in those days there was a youth addicted to women, who was, by way of irony, nicknamed ‘Pious,’¹⁷⁶ in the same way as a negro is by contrast surnamed ‘Camphor,’ and that by the word pious Mariam meant the said man for whom she had mistaken Jebrâil. Some allege that Mariam admonished him, saying: ‘If thou be Pious, abstain from profligacy, because a pious man fears the chastisements of the Lord.’ [Gabriel] replied: ‘So [shall it be]; thy Lord saith, This is easy with me, and [we will perform it], that we may ordain him for a sign unto men and a mercy from us, for it is a thing which is decreed.’¹⁷⁷ ‘Allah shall teach him the Scripture, and wisdom, and the law, and the gospel; and [shall appoint him his] apostle to the children of Esrâil.’¹⁷⁸

Ebn A’bbâs states that after Jebrâil had conversed with Mariam, he approached her, and breathed into her. Some say he breathed into her sleeve, whilst others assert that he breathed into her womb. That very moment the tree of the hopes of Mariam became fertilized with the fruit of prosperity, and, according to tradition, I’sa was born after the expiration of nine months.

It is related that the first person who became aware of Mariam’s pregnancy was Yusuf [Joseph] the carpenter, the son of her maternal aunt, who was worshipping in the mosque of the Holy House, and was in the habit of occasionally visiting her and conversing with her on the outside of the curtain. When he knew the state in which Mariam was, he became very sad and melancholy, and said one day to her: ‘I have a suspicion about thy piety and devotion, and I wish to communicate it to thee.’ Mariam gave him permission to do so, and he continued: ‘Was there ever any harvest without seed, or can there be any seed without a harvest?’ Mariam replied: ‘If thou sayest that God— w. n. b. e.—has first created a harvest, it was without seed; and if thou sayest that He first created seed, it was produced without a harvest; and if thou sayest that He created both together, then one has not originated from the other.’ Yusuf again asked: ‘Has ever a tree grown without being watered?’ Mariam rejoined: ‘God has first created the tree, and after that He made water the cause of its life.’ Yusuf asked for the third time: ‘Has a child ever been born without a father?’ Mariam replied: ‘Also without a mother, since Adam and Havva [Eve] had neither a father nor a mother.’ Yusuf acquiesced in the words of Mariam, and continued: ‘My question was philosophical, and I beg your pardon for my boldness; but now my demand is that you inform me of the true way in which your pregnancy has taken place.’ Mariam replied: ‘Allah has sent me the glad tidings of His word from him; his name is the Messiah I’sa, the son of Mariam’ (as far as the words ‘of the righteous’).¹⁷⁹ About the word Masih [Messiah] there are various opinions. It is of the fa’il form [in grammar], ‘a patient,’ which means ‘a person having level soles,’ so that they touch the ground everywhere, and there is no elevation [or hollowness] in the middle. Jebrâil had rubbed him with his wing so that Satan might have no power over him. According to another opinion, Masih is [also] a fa’il, [but] with the meaning of ‘an agent,’ and it is said that he was in this sense called Masih because he rubbed his hand upon sick persons and they were healed. Others, again, allege that he was called Masih because he travelled much, and the two parties who consider the word Masih to be ‘a patient’ or ‘an agent,’ have also other ways of explaining the term, which may be seen in commentaries of the Qurân. It is also said that he was called Masih because in him there was an unction [masahat] of beauty.

It is related that when the birth of I’sa was approaching the following allocution reached Mariam: ‘Leave this city, because, if the people see thee in this state, they will kill thy child.’ Therefore Mariam prepared to depart, and, Jebrâil being her guide, she left the Holy House with Yusuf the carpenter. After they had travelled two farsakhs, they arrived in one of the villages of Syria, called Beit-ul-lahm, ‘House of the Flesh’ [Bethlehem]. There the travail of parturition overtook her; she alighted, and leaned with her blessed body against a withered tree, saying: ‘Would to God I had died before this, and had become [a thing] forgotten and lost in oblivion.’¹⁸⁰ On that occasion Allah—w. n. b. e.—sent angels provided with everything necessary in such an emergency, who assembled around Mariam, and produced from the showers of infinite abundance a fountain of water in that place, for the purpose of washing I’sa immediately after his birth. Then Mariam heard the words: ‘Be not grieved; now hath Allah provided a rivulet under thee.’¹⁸¹ Some have said that Jebrâil was the herald who had thus spoken to Mariam from the foot of the hillock where she was; after this, he again said by Divine command: ‘Do thou shake the body of the palm-tree, and it shall let fall ripe dates upon thee ready gathered.’¹⁸² Mariam prayed to God, saying: ‘O Lord, when I was healthy, Thou hast provided me with my daily food without any efforts of mine; but now, when I am sick, thou biddest me to shake the tree that the dates may fall, and I do not know what wisdom is in this.’ The revelation then arrived: ‘O Mariam, in those times thy whole mind was concentrated upon Me; now, however, as love for I’sa has taken possession of thy heart, thou must shake the tree to obtain food, and eat and drink and calm thy mind.’¹⁸³

Mariam asked Jebrâil: ‘What shall I say if people ask me whence I got this infant?’ Jebrâil replied: ‘If thou see a man [and he question thee], say, Verily, I have vowed a fast unto the Merciful, wherefore I will by no means speak to a man this day.’¹⁸⁴ In those days of the past, by fasting, not only abstinence from food, but also from speaking, was meant and practised. When the children of Esrâil heard of the departure of Mariam, they went in pursuit, and soon overtook her. They tore their garments and threw dust upon their heads, saying: ‘O Mariam, now hast thou done a strange thing,’¹⁸⁵ meaning an awful thing. Then the people again exclaimed: ‘O sister of Harûn!’¹⁸⁶ namely, resembling him in devotion; but, with reference to this phrase, there are also other explanations in commentaries to the Qurân. They said: ‘Thy father was not a bad man,’¹⁸⁷ namely, an adulterer or fornicator, ‘neither was thy mother a harlot,’¹⁸⁸ i.e., she was not a courtezan. Mariam, however, pointed to I’sa, meaning that they should ask him; but they became angry, and said: ‘How shall we speak to him who is an infant in the cradle?’¹⁸⁹ By the power of God, I’sa, nevertheless, uttered the following words: ‘Verily, I am the servant of Allah; He hath given me the book [of the Gospel], and hath appointed me a prophet’ (till the end of the verses).¹⁹⁰ After pronouncing these sentences, I’sa withdrew his tongue into the palate of silence until the time when it was customary for children to begin to speak. When the Jews had witnessed this miracle, they ceased to insult Mariam, and no more blamed her, because they knew that I’sa was the prophet whose advent ancient seers had foretold.

Some historians state that Mariam returned from Beit-ul-lahm to the Holy House, and remained there until the time when I’sa began to work prodigies, and to do unusual things, in consequence whereof the people wanted to kill him. Therefore Mariam went by Divine command towards Egypt or Damascus; some historians, however, assert that she departed in the very beginning with her son and Yusuf the carpenter to Damascus, where she dwelt until the time when the Gospel was sent down to I’sa [or, that,] when the latter attained his eleventh year, these three persons returned to their own country.

It is related that Mariam and I’sa dwelt in Damascus in the house of a rich man, who nourished and supported them; and many infirm, blind, and lame persons likewise passed their days under the shadow of his protection and care. At that time a costly article happened to be stolen from the house of the just-mentioned opulent gentleman, but no one was able to discover a clue concerning the perpetrators of the theft. I’sa, however, said: ‘The article of the master was stolen by yonder blind, and this lame man.’ Mariam said: ‘Thou must not utter such words on mere suspicion.’ I’sa replied: ‘I make my assertion from certainty.’ Subsequently his lordship the prophet informed the master of the house on this subject, but when the latter accused the said persons of the theft, the blind man said:

I have no eyes to see the place where the article was!’ And the lame fellow said: ‘I have no feet to enter the house and to carry off the article.’ I’sa continued: ‘This blind man has taken the lame one upon his back, and the latter was thus enabled to stretch forth his hand into the window, and to take out the article from the room.’ When the blind man was led to the house his back was found to be on a level with the window, and after torture had been applied to both these individuals they confessed their crime, so that the gentleman recovered his property.

When I’sa obtained his mission, he came to the Holy House and invited the Jews to profess his religion, but they insulted him and accused him of falsehood; the apostles, however, believed his words. Allah—w. n. b. e.—said: ‘But when I’sa perceived their unbelief, he said, Who [will be] my helpers towards Allah? The apostles answered: We [will be] the helpers of Allah.’¹⁹¹ Many historians have stated that the apostles were fullers, and that when they were washing clothes, I’sa said to them: ‘If you were to cleanse the tablets of your minds from the defilements of sin it would be better for you.’ Ka’b-ullâkhbâr¹⁹² states that tehwir means ‘to make white,’ and as they were by washing making the clothes white they were called Howariûn [apostles]. Others, however, maintain that they were dyers, and that when I’sa was inviting them to follow and to obey the Divine laws, they asked for a miracle; therefore I’sa plunged all the clothes into one vat, and extracted afterwards every one of them dyed with the required colour, whereon all believed in him, and they were twelve in number.

It is related that the first thing which I’sa had been commanded to do in his mission was to proclaim the unity of God, and to confess that Muhammad—u. w. b., etc.— would be a prophet: ‘And when I’sa, the son of Mariam, said, O children of Esrâil, verily I am the apostle of Allah [sent] unto you, confirming the Law which [was delivered] before me, and bringing good tidings of an apostle who shall come after me, [and] whose name [shall be] Ahmed.’¹⁹³

His lordship had a woollen fillet on his head, and wore a garment of the same material on his body. He carried a staff in his hand, and was constantly travelling; he was in the habit of spending the night in any place where it happened to overtake him. His canopy was the darkness of the night, his bed the earth, and his cushion a stone. Some allege that his lordship consumed earth instead of bread, nor was he ever liable to joy or grief at obtaining or losing anything in the world. He ate oat-bread, travelled on foot, never had intercourse with females, and was not fond of smelling fragrant odours. He took no care about procuring dinner or supper, and wherever he ate bread he placed it on the ground, was contented with but little of it, and said: ‘This is much for me, who must die.’ One of his apostles requested him to procure a beast for the purpose of relieving himself from the trouble of walking, but he replied: ‘I have not the price required.’ They then purchased an animal for him, which he bestrode during the day, but when the night approached his noble mind became apprehensive about the food and water necessary for it; therefore he returned the quadruped to them, saying: ‘I stand not in need of a thing that attracts [the attention of] my heart to itself.’ One day they made another request to him, and said: ‘O prophet of Allah permit us to build a house for thee?’ He replied: ‘What shall I do with a house that will fall to ruins if my life is long, and will become the property of another if it be short?’ But as his companions insisted and expostulated with him on this subject he went with them to the seashore, and said: ‘Can you build a house on these stormy waves?’ They replied: ‘No edifice can stand on waves, or even be built.’ He said: ‘Such is the relation of this world to the next.’

There is a tradition that one day he was walking in the road with three persons, who suddenly perceived two ingots of gold and desired to take possession of them. I’sa —u. w. b., etc.—however, demurred, saying: ‘Be aware that these two ingots will become the occasion of the destruction of all three of you.’ When I’sa had departed, one of the said three men went to the bazaar to purchase food; his two remaining companions, however, agreed to kill him on his return, so that they might equally divide the ingots, and each obtain one. The man who brought food had mixed poison therewith in order to become the sole possessor of the treasure after the demise of his associates, but they slew him as soon as he had arrived; after that they partook of the poisoned victuals, and likewise departed to the next world. When I’sa returned he looked at those three victims of predestination, and said: ‘It is thus that the world deals with those who are addicted to it.’

One of the miracles of the spirit of Allah [i.e., Jesus] was, that he shaped a piece of loam into the figure of a bird, breathed into it, and it flew; this bird is called a bat. When the Jews beheld this miracle they exclaimed: ‘This is evident sorcery.’ Another of his miracles was that he cured the Akma and lepers. Akma are those who have no cavities for the eyes from their birth.

The most magnificent of speakers has said: ‘I [i.e., I’sa] will make before you, of clay, as it were the figure of a bird; then I will breathe thereon, and it shall become a bird by the permission of Allah; and I will heal him that hath been blind from his birth [Akma], and the leper.’¹⁹⁴ In those times such diseases were frequent, and the medical art was highly appreciated. Another miracle was that he resuscitated the dead to life, as the Most High has said: ‘And I will raise the dead by the permission of Allah.’¹⁹⁵ It is related that the first individual resuscitated to life by the felicity of his blessed respirations was the son of an old woman, which event took place as follows: When he was travelling he perceived on a certain occasion an aged woman sitting on a grave. He accosted her, and she informed him that this was the tomb of her son, near which she would remain till her dying day, or till her son would again become alive. I’sa said: ‘Wilt thou leave this place if thy son becomes again alive?’ She said: ‘Yes.’ Then his lordship fell on his knees and prayed; after that he went to the tomb and exclaimed: ‘O such an one, arise immediately by the command of Allah!’ That very moment the grave opened, and a man came forth from it, who, shaking the dust from his head, said: ‘O spirit of Allah! what was thy reason for calling me?’ I’sa informed him of his mother’s wish, but the son of the old woman besought I’sa to allow him to return to his resting-place, and so cause the agonies of death to be easy to him. His request was complied with; the son of the old woman returned to the grave, which closed itself over him as before; but the obdurate Jews, when they heard of this event, said: ‘We have not heard about a greater sorcery than this.’

RECORD OF THE GOING OF I’SA—U. W. B., ETC.—TO THE REGION OF NASSIBIN, AND THE RESUSCITATION OF SÂM THE SON OF NÛH—U. W. B., ETC.—BY THE PRAYERS OF HIS LORDSHIP, U. W. B., ETC.

Historians have reported that in the time of I’sa—u. w. b., etc.—there was a king in the country of Nassibin who was very arrogant and tyrannical. I’sa having been sent on a mission to him, started towards Nassibin. When he arrived in the vicinity, he halted and said to his apostles: ‘Which of you will enter the city and say: I’sa, who is a servant of Allah, His messenger and His word, is coming to you.’ One of them, whose name was Ya’qûb, exclaimed: ‘I will go, O spirit of Allah.’ The Lord I’sa said: ‘Go, although thou art the first who wilt separate thyself from me.’ After that another monotheist, Tûmân by name, asked permission to accompany Ya’qûb. I’sa allowed him to do so, but said: ‘O Tûmân, thou art predestined soon to be afflicted.’ Then Shima’ûn said: ‘O spirit of Allah, if thou wilt permit, I shall be the third of them, on condition that in case of trouble, when I invoke thy aid, thou wilt not withhold it.’ After he had also obtained leave the three men departed. Shima’ûn tarried outside the city, saying to his companions: ‘Enter ye, and do that which I’sa hath ordered you. If any misfortune befall you, I shall try to remedy it.’ Before they arrived in Nassibin the foes of religion had spread evil reports about I’sa and his mother, so that when Tûmân and Ya’qûb entered the city, and the latter individual raised the shout, ‘Verily now I’sa, the spirit of Allah, and His word, His servant and His messenger [or apostle], has come to you,’ the people turned towards him and asked: ‘Who of you two is the speaker of these words?’ Ya’qûb disavowed these words, and denied having uttered them, but Tûmân [on the contrary] said: ‘I have spoken these words.’ The people then accused him of falsehood, and uttered unbecoming sentiments with reference to I’sa and to Mariam. They led Tûmân to the king, who ordered him to revoke these words on pain of death. Tûmân refused to comply, whereon the tyrant commanded his hands and feet to be cut off, his eyes to be pierced with an awl, and his body to be thrown upon a dunghill. When Shima’ûn had heard what took place, he entered the city, waited upon the king, and said: ‘I hope the benignity of your majesty will grant me permission to ask a few questions from a man who has been punished.’ The king having assented, Shima’ûn went to the dunghill and asked Tûmân: ‘What are thy words?’ He replied: ‘I say that I’sa is the spirit of Allah, His servant, and His messenger.’ Shima’ûn continued: ‘What are thy arguments in favour of the truth of these words?’ Tûmân replied: ‘He heals those who are blind from birth, lepers, and all kinds of diseases.’ Shima’ûn continued: ‘Physicians do these things likewise, and are participators in such acts. What other sign does he possess?’ Tûmân said: ‘He knows what people eat in their houses, and what they put aside.’ Shima’ûn rejoined: ‘Soothsayers do this. Is there any other sign in him?’ Tûmân said: ‘He makes a bird of clay, breathes into it, and it begins to fly.’ Shima’ûn said: ‘This looks like sorcery. What other argument has he in favour of his pretension?’ He replied: ‘By the permission of Allah—w. n. b. e.—he can resuscitate a dead man to life again.’

Shima’ûn then made the following report to the king, saying: ‘This culprit speaks of great things performed by I’sa, and which can originate only from the Omnipotent and Absolute Sovereign, or from His prophet. Any act of a messenger [i.e., apostle] also depends upon the permission of the Lord of lords, nor would the Eternally-living One allow any sorcerer to work such miracles. If I’sa be not a messenger of Allah, he cannot revive a dead body; therefore the best will be to call I’sa and to try him whether he can do all that this man asserts; but if I’sa refuses to comply, thou mayest [safely] chastise the man whom he has sent with any [additional] punishment thou mayest deem fit. If, on the other hand, I’sa resuscitates a dead man, we shall be obliged to believe in him, because the resuscitation of the dead will be a convincing argument and an invincible proof of his being a true prophet and a messenger [of God].’ The king approved of what Shima’ûn had said, and ordered the spirit of Allah [i.e., Jesus] to be produced. I’sa—u. w. b., etc.—came, and by his advent the assembly received new lustre and freshness. The king then ordered Shima’ûn to converse, and so dispute with I’sa, to whom Shima’ûn accordingly said in the presence of the king: ‘This thy envoy, who has incurred the wrath of our king, bears testimony that thou art a messenger of Allah.’ I’sa replied: ‘He speaks the truth.’ Shima’ûn continued: ‘He imagines thou art able to heal those who are blind from birth, and lepers, as well as that thou curest sick persons.’ I’sa replied: ‘His assertion is in conformity with facts.’ Shima’ûn rejoined: ‘It has been decided that if thou canst not perform that which Tûmân pretended concerning thee, we shall kill thee and thy companions.’ I’sa said, ‘Yes.’ Shima’ûn asked: ‘Then begin with thy companion.’ I’sa thereon placed the hands and feet of Tûmân, which had been amputated, upon their stumps, and drew his own hands over them, whereon, by the power of Allah, Tûmân became whole as before. Then he rubbed his blessed hands upon the eyes of Tûmân, and he began to see. Shima’ûn exclaimed: ‘O king, this is a sign of the signs of his being a prophet.’ Then Shima’ûn begged I’sa —u. w. b., etc.—to reveal what those present in the assembly had been eating last night, and what they had put aside. The Messiah—u. w. b., etc.,—then accosted each man separately, and told him what he had eaten the past evening, and what he had laid aside. Shima’ûn again said: ‘Thy envoy imagines that thou makest of clay the similitude of a bird, and after breathing into it, thou causest it to fly; and the king wishes to behold this strange event.’ I’sa asked: ‘The figure of what bird is wanted?’ They said, ‘The bat, because it is a strange bird.’ Accordingly he fashioned it, breathed on it, and it flew.

It is related after Solmân, the Persian, that when all the sick of Nassibin had been healed, the people requested I’sa to resuscitate a dead man. His lordship said: ‘Whatever deceased person you may point out, I shall recall him to life by the permission of the Living Immortal One.’ They said: ‘Sâm, the son of Nuh, is our ancestor; his corpse is not far from this place, if thou consentest to resuscitate it by thy sublime breathings.’ I’sa agreed, and the people conducted him to a tomb, where the spirit of Allah [i.e., Jesus] fell on his knees, raising his hands in supplication. After he had terminated his devotions, he called out to Sâm, by the command of the Creator of heaven and earth, whereon the soil moved and opened, when a man with a gray head and beard issued from the tomb, and said: ‘I obey, O spirit of Allah.’ Then he harangued those present as follows: ‘O people, this is I’sa, the son of the blessed virgin Mariam, the spirit of Allah, and His word which he is preaching. You must believe in his prophetic dignity, and follow him.’ I’sa asked Sâm: ‘In your time the hair of men never became gray; how is this [that yours is so]?’ He replied: ‘When I heard thy voice, I thought that the resurrection was at hand, and I was so awed that my hair turned gray.’ I’sa again asked: ‘How many years is it since thou art dead?’ Sâm replied: ‘Four thousand years.’ I’sa continued: ‘I shall pray that Allah—w. n. b. e.—may allow thee to live for some time.’ Sâm [however] replied: ‘Since it will, after all, be necessary to taste the unpleasant beverage of death, I wish not for this miserable life, and I still remember my agonies of death. I beseech thee to implore the Almighty—w. n. b. e.—to receive me into the propinquity of His mercy.’ I’sa then prayed, Sâm returned to his former condition, and the particles of earth again united [and covered him]. Solmân the Persian narrated that when the King of Nassibin and his people had witnessed this miracle, he with his army, followers and subjects believed in I’sa.

RECORD OF THE DESCENT OF THE TABLE FROM HEAVEN BY
THE PRAYERS OF THE LORD I’SA—U. W. B., ETC.

One of the strange events and wonderful prodigies of I’sa—u. w. b., etc.—was the appearance and descent of the table, which took place as follows: The apostles, who were always with I’sa, happened on a certain occasion to be hungry, with a great multitude of people, whilst they were travelling. All the people asked I’sa to beseech the Almighty Creator to send down from heaven a table full of victuals; the apostles, however, rejected this proposal, but the people urged them to acquaint I’sa with their wish, wherefore the Messiah was informed of their request. He whose name be glorified has said: ‘The apostles said, O I’sa, son of Mariam, is thy Lord able to cause a table to descend to us from heaven? He answered, Fear Allah, if ye be true believers.’¹⁹⁶ The apostles replied in the words of the people: ‘We deny not the power of Allah, but we wish to eat of that table, to comfort our hearts, and so increase our faith in thy words, so that we may become convinced that thou art indeed the messenger of Allah and that thy words are true. After having eaten of the table we shall all be compelled to acknowledge the unity and omnipotence of Allah, as well as the truth of thy prophecy and messengership.’

Some have, with reference to the words ‘that we may be witnesses thereof,’¹⁹⁷ asserted that they imply a pledge of the people to bear testimony in his favour, on their return to the children of Esrâil. After they had repeatedly proffered their request, I’sa—u. w. b., etc.—humbly supplicated, saying: ‘O Allah, our Lord, cause a table to descend to us from heaven, that [the day of its descent] may become a festival unto us, unto the first of us, and unto the last of us, and a sign from Thee; and also to provide food for us; for Thou art the best provider.’¹⁹⁸ When I’sa had finished his prayers, the revelation descended: ‘I have granted thy request, and sent a table; but whoever of you shall, after having seen it, become ungrateful, will be chastised by Me, as no one of the inhabitants of the world had been punished ere this.’ By the words ‘inhabitants of the world,’ the people of that age are meant.

I’sa informed the people of this revelation, and they said: ‘Whoever is ungrateful is worthy of punishment.’ Then a table descended from heaven, by the prayers of I’sa; over it there was a cloud, and also under it. The descent took place slowly, until at last the table became stationary in front of I’sa—u. w. b., etc.—and its fragrant exhalations gratified the senses of all present. I’sa and his apostles bowed their heads in adoration, and he said: ‘Let one of you who is most beneficent, and who is most confident of the power of God, arise and remove the cover, that we may see the bounties of the Lord, and thank Him for them.’ The apostles replied: ‘Thou art the most fit and worthy to perform this act.’ Accordingly the Lord I’sa fell on his knees, prayed and removed the cover, after uttering the words: ‘In the name of Allah, the best provider of food.’ The people then approached and beheld a table of pure gold, forty cubits long, and as many broad, standing on four legs. Upon it they perceived a red cloth, on which there was a roasted fish without scales or fins, from which fat was flowing. Around it they saw all kinds of vegetables except onions and leeks. Near the head of the fish there was some salt, and near its tail some vinegar. Around it there were five loaves of bread, on each of which there were a few olives, five pomegranates, and five dates. Shima’ûn asked: ‘O spirit of Allah! is this the food of paradise or of the world?’ I’sa replied: ‘Of neither, but it has descended from heaven.’ Then the Messiah continued: ‘Eat ye, and pronounce the name of Allah over it.’ The apostle said: ‘O prophet of God, begin thou to eat first.’ I’sa refused, and said: ‘Let everyone eat of it who has asked.’ From the refusal of I’sa the apostles knew that the descent of the table was connected with a Divine chastisement [that would follow]. Therefore they agreed with the spirit of Allah [not to eat]. I’sa then invited the people, whereon many rich and poor and sick assembled around the table. Every blind man who ate of that food recovered his sight, and every sick person was cured of his disease. Immense crowds partook of the food of that table, which, however, remained in its first state, so that nothing appeared to have been consumed. According to a tradition, the said table descended from heaven during forty days, and again ascended at sunset. I’sa caused the people daily to partake of the food, until the revelations arrived that none but orphans, poor, and sick persons be allowed to eat of that food. This command was deemed very unjust by the rich, and some of them said: ‘This is not the table of God,’ whilst others also suspected that it had not descended from heaven. On that occasion the following Divine allocution reached I’sa: ‘On account of the promise which I have made, I shall punish the doubters and the ungrateful.’ It is recorded according to one tradition, that after I’sa had informed them of the imminent chastisement, four hundred individuals arose one morning from their beds, changed into hogs. They then began to pick up offal from dunghills, came to I’sa, laid their heads on the ground, wept tears of repentance on I’sa, who called everyone by his name, saying: ‘Thou art such and such an one,’ which words they confirmed by affirmatively nodding with their heads; but after the expiration of three nights and days they gave up their ghosts in the most opprobrious manner.

RECORD OF THE FLIGHT OF I’SA—U. W. B., ETC.—FROM JERUSALEM, AND AN ACCOUNT OF SOME OF HIS MIRACLES DURING THAT JOURNEY.

When the Jews accused his prophetic lordship of falsehood and expelled him from the city, I’sa departed with Mariam and arrived in one of the villages of Syria, where they alighted at the house of one of the nobles of that country, who treated them with respect and kindness, requesting them to take up their abode with him. One day the gentleman of the house happened to return home, full of sadness and grief. He informed Mariam that his distress originated from the fact of the king’s desire—who was an oppressor, and accustomed every evening to pay a visit to one of his subjects, and to carouse in his house—of spending the night in his abode, and that he had neither the wealth nor power required for entertaining the king with his retinue and servants. Mariam, who sympathized with the landlord, requested I’sa to remedy this difficulty. I’sa, however, replied: ‘This is connected with a great trial.’ Mariam replied: ‘This man has great claim to our protection; there is no need to be apprehensive of any trial.’ The Messiah then complied with the request of his mother, ordered the vessels and pots to be filled with water before the banquet, and supplicated the Omnipotent Creator, whereon the vessels became all filled with meat, and the pots with generous red wine, whilst the table was full of bread. After eating the king quaffed a bumper, and found that he had tasted delicious wine, the like of which he had never drank before. He therefore asked his host whence he had obtained it, whereon the latter named a certain village; but the king assured him that this wine could not be compared with that of the said place, and advised him to tell the truth. Then the landlord mentioned another town, which subterfuge so incensed the king that the poor man’s life was in danger. He then confessed that in his vicinity there was a youth who had no father, and that anything he asked from the Almighty Creator was granted, and that all these victuals, together with the wine, had been produced by his supplications from the invisible world. The king immediately called for I’sa, and wanted him to pray that his son and successor to the throne, who had lately died, might be resuscitated to life. I’sa replied: ‘If the prince returns to life thy royalty will be endangered.’ The king rejoined: ‘After seeing him I shall dread no misfortune.’ I’sa continued: ‘I shall resuscitate the prince to life on the condition that no one be allowed to expel me from this country.’ The king assented, whereon I’sa prayed, resuscitated the prince to life, and after performing this miracle departed to another place. When the son of the king was again alive, the people said: ‘The oppression of this tyrant has reduced us to extremities; we hoped, however, that we would be relieved by his death, but now there is no doubt that the son will, after the demise of his father, renew his opprobrious habits. The remedy therefore is to kill both the father and the son, so as to get at once rid of their violence and tyranny.’ They all agreed, and executed their design by drawing the sword of opposition from its scabbard, and exterminating both of them.

After I’sa and Mariam had left the said village, they met a Jew who possessed two loaves of bread, while they had only one. I’sa said to the Jew: ‘Let us have all our provisions in common.’ The Jew assented; but when he perceived that I’sa had only one loaf he repented of his promise, and during the night secretly disposed of the second loaf. In the morning I’sa told his companion to produce his food, but he showed only one loaf, whereon I’sa asked: ‘Where is the other?’ But he replied, ‘I had no other loaf except this one.’ The Messiah said nothing more, but after they had travelled awhile they reached a spot where a man was pasturing sheep, and he accosted him with the words: ‘Owner of the sheep! show me hospitality.’ The shepherd agreed and said: ‘Tell thy companion to pick out a sheep and to kill it.’ I’sa then ordered the Jew to kill and to roast a sheep, but added: ‘We must eat it, but preserve its bones.’ After they had finished the repast I’sa collected all the unbroken bones, put them into the hide, and struck the latter with his staff, saying: ‘Arise by the command of Allah.’ The sheep then immediately became alive, and I’sa said to the shepherd: ‘Take thy sheep.’ The man asked in astonishment: ‘Who art thou?’ He replied: ‘I am I’sa, the son of Mariam.’ The shepherd rejoined: ‘Thou art a sorcerer, about whom we have heard.’ After thus insulting him he ran away from I’sa, who, when he had performed this miracle, asked the Jew: ‘Thou hast had two loaves, what hast thou done with the other?’ The Jew, however, swore that he never had more than one loaf. I’sa again became silent, and they departed also from that place. Whilst they were journeying they happened to meet a fellow who had several kine. I’sa took a calf from him, which they slaughtered, roasted and consumed; whereon the spirit of Allah again resuscitated the calf, as he had done before [to the sheep], and surrendered it to its owner. After that he asked the Jew for the missing loaf, but received the same answer as before. Then they again travelled by common consent, until they arrived in a town, where they separated. The king of the said town was reposing on the couch of sickness, and his physicians having been unable to cure him, he punished them. When the Jew heard of this matter, he procured a cane resembling the staff of I’sa, and went to the palace with the intention of imitating him. He said to the courtiers: ‘I shall heal your patient, and if he be dead I shall resuscitate him.’ They accordingly led him to the bed of the king, whose feet he then repeatedly struck with the staff. The king nevertheless expired, and though the Jew gave him many blows with his staff, and said, ‘Arise by the command of Allah,’ it was of no use. When his inability to revive the king became evident, the courtiers accused him of having slain their master, and suspended him upside down from a gibbet. When I’sa heard of what had happened, he went to the place of execution, where he saw the Jew with a rope round his neck, and the people wanting to drop him from the head to the foot of the gallows. I’sa said: ‘If you desire the king to be recalled to life, leave my friend alone.’ They replied: ‘This is our wish, and when the king is again alive we shall let go thy friend.’ I’sa then prayed to the Lord of Magnificence, resuscitated the king, and delivered the Jew from his scrape. They departed together, and the Jew, having escaped death, said to I’sa: ‘By saving me from death thou hast so highly obliged me that I swear by Allah never to leave thy service.’ The Messiah—u. w. b., etc.—replied: ‘I adjure thee by the true God, who has resuscitated the sheep and the calf, after we had roasted and eaten them; by that God who resuscitated the king after he had died, and who has granted thee life after having been on the gallows, tell me how many loaves thou hadst in thy possession when beginning to accompany me?’ The Jew again swore an oath that he never had more than one loaf. I’sa then again placed the seal of taciturnity upon his mouth, and they continued the journey together. They happened to see a place where a wild beast had, whilst digging about, found a treasure, of which no one had become cognizant till that day. The Jew asked I’sa: ‘Leaving this treasure untouched, where are we going?’ I’sa replied: ‘Cease these words, for such is the decree of fate, that several persons must perish on account of this treasure.’ The Jew, having no means of resistance, went in obedience to, and with, the spirit of Allah. After they had departed four men arrived near the treasure, two of whom then went to the city to purchase food and drink, as well as to procure the utensils necessary for the removal of the treasure. The two remaining men, however, had conspired with each other to slay those who had gone, because they wanted to take possession of their shares also. Those, however, who had departed, harboured the same murderous intentions, and mixed alethal poison with the food. Then they returned and were killed by the swords of their remaining two companions, who in their turn died when they had eaten of the poisoned food. Thus all these four individuals pitched their tents in the plain of annihilation.¹⁹⁹

Time addressed the Jew, in the language of the circumstances, as follows:

After I’sa had been informed by Divine revelation he said to the Jew: ‘Come, let us go to see the treasure.’ The greedy fellow having made the preparations necessary for taking possession and for removing the property, departed with the spirit of Allah [i.e., Jesus]. When they reached the spot they beheld the four dead companions, whereon the Lord I’sa divided the treasure into three parts, of which he gave one to the Jew, and retained the other two for himself. The Jew then said: ‘O spirit of Allah, thou must be just in making the distribution, and must divide the property into two parts, one of which will belong to thee, and the other to me.’ I’sa rejoined: ‘One share belongs to me, the second to thee, and the third to the owner of the lost loaf.’ The Jew asked: ‘If I point out to thee the owner of the lost loaf, wilt thou surrender to him his portion?’ I’sa replied: ‘Yes.’ The Jew continued: ‘I am the owner of it.’ The spirit of Allah said: ‘Then take possession of the whole treasure, because thy share [of happiness] consists therein in this world and in the next.’ That ill-fated individual then took the worldly goods, but when he had travelled a short distance the earth opened, and swallowed him with all he possessed. Let us take refuge with Allah from [the temptations of] this world!

One of the wonderful prodigies of I’sa was, that when his lordship was one day passing with his companions through a field which was almost ripe for the harvest, his friends were hungry, and asked for permission to eat some of the grain. The revelation having descended to I’sa to allow them to do so, they began to eat; but the owner of the harvest suddenly arrived, shouting, ‘I have inherited this field from my ancestors; by whose permission are you now eating thereof?’ The lord I’sa was displeased with this interference, and prayed that all might be resuscitated who had ever been owners of the said field. This actually took place, and on near every blade a man or woman arose, exclaiming, ‘By whose permission do you commit ravages on my property?’ The owner of the field was confused, and asked, ‘Who produced this miracle?’ They replied: ‘I’sa, the son of Mariam.’ Then he approached I’sa with excuses, saying, ‘O spirit of Allah, I knew thee not; now, however, I am cognizant who thou art, and allow thy companions to eat of my harvest.’ I’sa—u. w. b., etc.— replied: ‘In reality this field does not belong to thee, because these people possessed it before thee, and have left it against their will. What happened to them will soon come to pass with thee also.’

It is related that one day I’sa had placed a stone under his head, and Satan approached his cushion, saying, ‘Thou thinkest thou art attached to nothing in this world, but this stone also belongs to the world.’ I’sa then arose, and threw the stone towards Satan, exclaiming: ‘This belongs to thee with the world, and by my life! The world and its inhabitants belong to thee!’

Distich:

I am the slave of him who beneath this azure sky Is free from everything that may claim attachment.200

Hasan Bossri—mercy be on him!—has related that the apostles of I’sa said: ‘O spirit of Allah! thou walkest on the surface of the water, and we are unable to do so; what is the reason?’ I’sa replied: ‘[I walk thus.] By certainty in Allah, w. n. b. e.’ They continued: ‘We are likewise of those who have attained certainty.’ The spirit of Allah asked: ‘If you perceive a stone and a jewel on the ground, which of them will you pick up?’ They replied: ‘We would take the jewel.’ His lordship continued: ‘Then you are not of those who have attained certainty.’

Hasan Bossri also says that I’sa received his mission in his thirteenth year, and that he was taken up to heaven in his thirty-third. Others allege that he had been sent in the seventeenth, and others in his twenty-seventh year. According to some traditions, all the inhabitants of paradise are thirty-three years old, and these words were for a long time difficult to be understood by the author of these pages; but whilst writing it occurred to him that possibly the said years imply maturity of intellect, because the denizens of paradise will for ever remain in the same condition, and will never become subject either to decrepitude or to old age. In the Ma’arif Hassibi it is related that I’sa—u. w. b., etc.—ascended to heaven in his forty-second year, and that in the twelfth year of his age the Gospel was sent down to him in the town of Nâssra [Nazareth], in a province of the Ardan [Jordan], and that for this reason he is called Nassâri; Allah, however, is most wise!

RECORD OF THE ELEVATION OF THE LORD I’SA—U. W. B., ETC.—FROM THE GIBBET OF THE JEWS TO HEAVEN BY THE COMMAND OF THE BENIGN GOD.

Some authors deserving of confidence have asserted that during the time of the mission of I’sa there was an oppressive, obdurate, tyrannical, and Fara’ûn-like governor ruling the children of Esrâil. I’sa had been commanded to invite him to profess Islâm and monotheism; but when he entered his rebellious and sinful assembly, preached to him, exhorted and informed him of the promises and threats in store for him, that flagitious and impure individual refused to accept the word of Allah, and conceived the design to murder his lordship the prophet. I’sa—u. w. b., etc.— however, selected the corner of solitude and concealment, whereon the Almighty sent him the following revelation: ‘Verily I will cause thee to die, and I will take thee up unto Me.’²⁰¹ His lordship then said to the apostles, whose names are Yahia, Shima’ûn, Yûqna, Marbûs, Fattrus, Nakhas, Ya’qûb, Andrahas, Fibos, Bassrus, and Sarhus:²⁰² ‘The captivity of the shepherd, and the dispersion of the flock, are at hand.’²⁰³ They understood these words, and deplored their approaching separation from I’sa. The Messiah said: ‘Now you are lamenting that we shall have to part, but in the end you will not act in conformity with the Divine command, and you will not ward off from me the insults of my foes.’ They replied: ‘As long as our souls are in our bodies, thy enemy shall not prevail over thee.’ His lordship then accosted Shima’ûn, saying: ‘Though thou art the prince and chief of these people, thou wilt, nevertheless, deny me thrice.’²⁰⁴ When the appointed time had expired, the Jews entered the cave where I’sa was, by the direction of Yûda [Judas Iscariot], who was also an apostle—for according to some they were thirteen in number—and placed upon his head thorns, instead of a diadem,²⁰⁵ and beating and insulting his lordship, they said: ‘If thou art a prophet of God, ask Him to deliver thee from the power of affliction.’ To Shima’ûn they said: ‘If thou wilt not renounce I’sa, be assured of thy own death.’ He complied with their wishes because he feared to endanger his life, and therefore they ceased to persecute him.

It is related after Ebn A’bbâs that when the blessed verse, ‘Verily I will cause thee to die, and will take thee up to Me,’ descended to I’sa, he informed his companions of it, and the apostles requested him to communicate to them his last will, which he did. Then they asked: ‘O prophet of Allah, will in future times any prophet more excellent than thyself appear?’ He replied: ‘Yes, an illiterate prophet, who will be more excellent than myself.’ ‘From what country will he be sent?’ He replied: ‘From the province of Tahâma.’ They inquired: ‘Of what tribe?’ He rejoined: ‘Of the tribe of Quraish.’ And after enumerating the qualities of the lord of prophecy [i.e., Muhammad], he continued: ‘The U’lâma of the people will be in lieu of prophets [among you]; and now my last injunction to you is to order your descendants from generation to generation to convey my salutation to him [i.e., to Muhammad].’

I’sa expressed one of his commandments as follows: ‘Allah—w. n. b. e.—has ordered me to appoint Shima’ûn to be my successor over you.’ After the apostles had accepted his successor, I’sa said: ‘After me the angels will convey to you vases and urns full of light, and when these lights have found their way into your internal parts, each of you will obtain the knowledge of the language of the nation to which he is to go on a mission.’ After he had completed his injunctions, those who opposed his religion succeeded in getting hold of his person, under the guidance of some who followed his law, but had apostatized therefrom afterwards.

All historians agree that on the said occasion Mariam was still living, but with reference to his ascension a great difference of opinions prevails. Some assert that when his lordship was captured he was guarded during the remainder of the night, and that in the morning the king of the children of Esrâil, who was endowed with no other qualities except rebellion and sin, ordered a gibbet to be erected for the crucifixion of I’sa. At the foot of this [cross] crowds of wicked and obstreperous persons assembled on that occasion. The sun was eclipsed to such an extent that darkness and obscurity prevailed, so that vision became impossible; and the Most High—w. n. b. e. —despatched angels, who rescued I’sa from his bonds, and bore that individual of exalted dignity to heaven, after having shackled Yûda in his stead. When the world became again illuminated [by the sun], Yûda appeared to the sight of the Jews in the semblance of I’sa, and they said: ‘This sorcerer wished to escape from our hands by his magic, but was unable to do so. Now we must quickly slay him, lest he devise another stratagem.’ Accordingly they proceeded to crucify Yûda, despite of his expostulations. He exclaimed: ‘I am Yûda, and have pointed out to you I’sa, whom the angels bore to heaven, and shackled me in his place.’ The people, however, did not believe these words, and suspended him by his throat.

He whose name be praised has said: ‘They slew him not, neither crucified him, but he was represented [by one] in his likeness.’²⁰⁶ Some assert that when the Jews had captured I’sa they imprisoned him in the cave [in which they had found him], and that during the night a cloud descended, whereon the roof of the cavern opened, and the cloud drew I’sa up to heaven. At sunrise the Jews despatched a man to the cave to bring out I’sa, whom he was unable to find, but was himself transmuted into the semblance of I’sa. When he came out, he said to the people: ‘Though I searched much for I’sa, I could not find him.’ They replied: ‘Thou art I’sa, and wishest to escape from our hands by sorcery and magic.’ Despite of his saying, ‘I am the same man who has just now entered the cave by your command,’ they would not listen to him, but hung him that very moment by his throat. After having waited a long time uselessly for the appearance of their companion, they entered the cave, but the more they sought, the less they were able to find him. They then asked themselves: ‘If this crucified man be I’sa, then where is our friend? And if it be our friend, then where is I’sa?’ Allah—w. n. b. e.—has said: ‘Verily they were in doubt as to this [matter], and had no [sure] knowledge thereof, but followed only an [uncertain] opinion.’²⁰⁷

It is a tradition of other parties, that the Jews imprisoned I’sa in a house with eighteen persons, and that I’sa said to his friends: ‘Who of you will assume my figure, and will as a reward for this act be received into paradise by Allah the most magnificent and glorious?’ One of the apostles said: ‘I shall assume thy shape!’ He was accordingly transformed into the semblance of I’sa, whereon his lordship went to heaven. When it was morning, the Jews brought out these eighteen individuals from the house, and asked: ‘Together with I’sa you were nineteen persons; what has become of one of you?’ They replied: ‘The nineteenth of us was I’sa, who went to heaven.’ The Jews would not believe these words, and when they perceived the apostle Sarhus in the shape of I’sa, they were dubious as to which of them had disappeared, until at last they crucified Sarhus, under the impression that he was I’sa. The most magnificent of speakers has said: ‘And verily they who disagreed concerning him.’²⁰⁸ ‘They did not really kill him, but Allah took him up unto Himself.’²⁰⁹

It is related in the Ma’arif Hassibi that three hours of the day had elapsed when I’sa was taken up [to heaven]. After some days he again came down, appointed his apostles to various affairs, and again went to heaven, where God—w. n. b. e.—caused him to die, again resuscitated him after the expiration of three hours from his decease, and made the face of his lordship resemble the face of angels.

Many trustworthy authorities inform us in their traditions that I’sa sojourns in the heavenly tabernacle, where the Almighty—w. n. b. e.—has divested him of his human nature, and has vouchsafed to him the temperament of angels, with whom his lordship will abide in that place, engaged in adoration to the end of all time, until his lordship the Mahdi²¹⁰ —u. w. b., etc.—arrives, when I’sa will, by the command of the lord of the inhabitants of the world, descend from heaven, and make his appearance in the mosque of the great city of Mekkah at a time when the people will be standing in lines to recite their morning prayers with the Mahdi—u. w. b., etc.—on which occasion a herald will exclaim: ‘This man is I’sa the son of Mariam, who has come down from heaven.’ Then the people will approach I’sa, and will rejoice at his descension, and the Mahdi will request him to become the Emâm of the people of Ahmed [i.e., Muhammed],²¹¹ but I’sa will say: ‘Go thou forward; because this day we must follow thee.’ The Mahdi will accordingly proceed to the altar, and the Moslems will perform their prayers under his guidance.

It is said that after his descent from the upper world, I’sa will live forty years more, will marry, will beget children, will fight the enemies of the Muhammadans, and will exterminate all the nations following other religions. In his time the lion and the camel, the tiger and the cow, the wolf and the sheep, will live together [in peace],²¹² and children will play with snakes. When he has departed to the eternal world, the Musalmâns will, after having prayed over his body, bury it in the sepulchre of A’aisha—u. w. b., etc.—which is also the tomb of the lord of prophecy and of the two shekhs. May the blessing of Allah be upon our prophet, upon him, and upon all the prophets and [inspired] messengers, until the day of [the last] judgment!

RECORD OF THE SLAUGHTER OF THE CHILDREN OF ESRÂIL, AND OF THE DISPERSION OF THE APOSTLES TO CALL THE PEOPLE OF THE WORLD [TO PROFESS THE RELIGION OF I’SA—JESUS].

After I’sa—u. w. b., etc.—had ascended to heaven, the Jews captured and persecuted his companions; but the King of Rûm, to whom also the Syrians paid allegiance, heard what had taken place, and despatched couriers to deliver the apostles from the grasp of affliction and to convey them to his country. The King of Rûm instituted inquiries about the Law of I’sa, professed his religion, and sent a large army, who massacred immense numbers of the children of Esrâil. According to several traditions, Shima’ûn-us-safa,²¹³ who was on account of his steadfastness in the religion also called Shima’ûn-us-sakra,²¹⁴ appointed, according to the injunction of I’sa, every one of the apostles to go on a mission to some nation. He sent one to Rûm, another to the Maghrab, some to the Hejâz, others to Barbary, and so on to the other countries. The angels arrived with vases full of light as I’sa had predicted, and each apostle became acquainted with the tongue of the nation to which he had been sent.²¹⁵

Wuhub Bin Muniah states that Shima’ûn sent Yahia and Tûmân to Antaqia [Antioch], the king of which city was notorious for arrogance and tyranny. When they took leave of Shima’ûn, he said to them: ‘Be of good cheer, for I am not unmindful of your circumstances, and in case of need my help will reach you.’ When Yahia and Tûmân arrived in Antaqia, they presented themselves at the king’s palace, but obtained no admittance. At last, however, they succeeded in accosting him whilst on a hunting tour, on which occasion they preached to him and represented their mission; but as they had come forward at an improper place, the king was overpowered by anger and ordered each of them first to be scourged with a hundred stripes, and then to be thrown into prison. Shima’ûn having been informed by Divine revelation of what had taken place, hastened to Antaqia. Allah—w. n. b. e.—has said: ‘When We sent unto them two [of the said apostles]; but they charged them with imposture. Wherefore We strengthened [them] with a third.’²¹⁶ When Shima’ûn arrived in that country he associated with the courtiers of the king, was polite and affable towards them, so that great amity and intimacy ensued between Shima’ûn and the grandees, his good qualities and noble manners being spoken of with praise even in the king’s assembly. At that time Shima’ûn intended one night to go into the prison to meet Yahia and Tûmân; but as the guards were extremely numerous, and the gaol very strong, he despaired of being able to see his friends. But the Lord and Opener of all gates ordered an angel to unlock the prison-door,²¹⁷ the gaoler was thrown into a heavy sleep, Shima’ûn entered the prison and reproved his friends as follows: ‘Precipitation in any matter will entail repentance, and your case may be likened unto that of a woman who was barren, but to whom God—w. n. b. e.—vouchsafed a son in her old age. The woman then said to herself: “This infant will not grow by milk only; it will be best for me to give my darling bread and meat.” Thus she fed her child before the proper time, surfeited it, and it died. I have come to devise a stratagem by which I may deliver you from prison.’ Thus all three left the prison, the door of which was, by the command of God, returned to its previous state.

When the [good] report about Shima’ûn had penetrated to the court of the king, the latter summoned him to his presence, and after having convinced himself of his high education, good manners, and great intelligence, Shima’ûn was distinguished by admittance to the society of the king. One day the former said to the latter: ‘I have heard that in the prison of your majesty there are two men who pretend that God—w. n. b. e.—had sent them on a mission, and that they have met your majesty; but I do not know to this day what they have said, and what your majesty has replied to them.’ The king replied: ‘When I conversed with those two individuals, I was so influenced by anger that I did not understand what they said; but if thou art so inclined, we shall produce them both, that thou mayest institute inquiries about their intentions.’ Shima’ûn continued: ‘My anxiety to see them and to hear their conversation is not very great, but I shall enter into a disputation and discussion with the prisoners to please your majesty.’ Accordingly the king ordered Yahia and Tûmân to be produced from the gaol, whereon Shima’ûn addressed them as follows: ‘Who has sent you?’ They replied: ‘He who is omnipotent.’ Shima’ûn said: ‘You must inform me of His power and magnificence.’ Yahia and Tûmân rejoined: ‘His station is higher, and His degree more exalted, than the tongue is able to explain or describe. We shall, however, condense His description in two sentences: “Allah doeth as He listeth, and judgeth as He willeth.”’ Shima’ûn continued: ‘If you are able to establish the truth of your assertion, I shall intercede for you with the king, to withhold the hand of injury from you, or else he will send you back to prison, and torture you with various chastisements.’ Yahia and Tûmân replied: ‘We shall comply with any requirements, tending to the manifestation of the greatness of the Omnipotent Nourisher of the inhabitants of the world.’ Shima’ûn said: ‘I have seen a boy who has no cavities for the eyes. If you are by your prayers able to cause him to see, I shall intercede for you.’ They assented, and the child having been produced, Yahia with Tûmân prayed outwardly, whilst Shima’ûn did so mentally for the boy. After they had finished their devotions and supplications, they took some earth, made mud of it, forming of the latter two little balls like filbert nuts; they also drew two black lines in the place of the eyes, and placed the two bullets upon them, whereon these two bits of mud were transmuted into eyes. The king was so amazed that he turned to Shima’ûn and said: ‘I am of opinion that these two men are sorcerers.’ Shima’ûn replied: ‘Acts such as these cannot be performed by magic; but I shall ask for another miracle, and if they are able to accomplish it, no doubt will remain that Yahia and Tûmân are of the righteous.’ Then Shima’ûn said to them: ‘Pray that a person buried since seven days be resuscitated to life; then we shall place faith in your pretensions and believe in God.’ They agreed, and according to tradition the son of one of the servants of the king, surnamed Habib the carpenter, was brought out of his grave after having being buried seven days. When the corpse was brought into the assembly, Yahia and Tûmân prayed openly, and Shima’ûn secretly, to the Benign Sovereign for the resuscitation of the child; and that very moment the shroud upon the corpse burst, the son of Habib began to move, and a little afterwards sat up. The king asked him about his state, and the boy replied: ‘After I had died, the angels examined my case, found me to be an idolater, dragged me every day to another valley of fire, and inflicted new torments upon me, which I had not felt in any previous valley. But this day, before Allah—w. n. b. e.— had granted me the favour of [renewed] life, and before I arrived in this place, I heard the words, “Look upwards”; I obeyed and beheld a youth, who had grasped a leg of the throne [of God] with his hands, and also these three men [now present], one of whom was old, the second middle-aged, and the third young, namely, Shima’ûn, Yahia, and Tûmân, who interceded [for me]. Then the allocution reached me: “This individual who is near My throne has with reference to [the prayers of] his three companions besought Me, and interceded for thee, and has delivered thee from hell.” O king! this is my case, which I have explained without adding anything to, or taking anything from it.’

According to traditions, the king and great numbers of the people then made profession of the religion [of Jesus]; but the remainder of the population intended to kill Yahia and Tûmân. Habib the carpenter said on that occasion: ‘O my people, follow the messengers [of Allah]; follow Him who demandeth not any reward from you; for these are rightly directed.’²¹⁸ The infidels asked whether he believed them, and he said: ‘What reason have I that I should not worship Him who hath created me?’²¹⁹ When therefore the flagitious unbelievers became convinced that Habib had professed the religion, they slew him in the cruellest way, but the Most High—w. n. b. e.—conveyed him to the gardens of paradise, whereon he said: ‘O that my people knew how merciful He hath been unto me! For He hath highly honoured me.’²²⁰ Hasan Bossri says that this man who had advised his people whilst alive, and [thus] kindly remembered them after he had died, was Habib the carpenter.

It is related that after the murder of Habib, Shima’ûn received the Divine revelation that all the monotheists were to leave the city on account of the impending destruction of the idolaters. Shima’ûn accordingly departed in the night from Antaqia [Antioch] with the Musalmâns, and when the dawn broke Jebrâil arrived at the gate of the city, and uttered a shout, in consequence whereof all the evil-doers were translated to the abode of perdition. He whose magnificence be glorified has said: ‘And we sent not down against this people, after they had [slain] him, an army from heaven, nor [the other instruments of destruction], which we sent down [on unbelievers in former days]; there was only one cry [of Gabriel from heaven], and behold they [became] utterly extinct.’²²¹

RECORD OF HANTALAH THE RIGHTEOUS, AND SEDUCTION
OF THE PEOPLE OF I’SA BY YÛNAS THE JEW.

It is related that after the ascension of I’sa, Hantalah the righteous was commanded to invite [to the Faith] the inhabitants of Hadhûra, which is a town in Yaman. Some of the people of that locality believed, but others accused him of falsehood, until at last the idolaters slew Hantalah; and his companions, who fought against the unbelievers, were put to flight. After that the Sole Conqueror raised up one of the kings of Bâbel to avenge the murder of Hantalah. This king assembled a numerous army and marched towards Hadhûra; the unbelievers likewise made preparations for war, but were routed after much struggling. Whilst fleeing from their country they were overtaken by angels, who shouted to them: ‘Perchance you would be willing to return to what you left, or to your abodes? Or would you ask about the murder of your prophet?’ Then they thought of their iniquity, and said: ‘Woe to us; we have been unrighteous!’ Nor did they cease to lament until the angels annihilated them.

Ebn A’bbâs—may Allah reward him—relates that the people of I’sa remained steadfast in the Law eighty years after his ascension, but that then Yûnas the Jew led them astray and precipitated them into the abyss of infidelity and aberration, which took place as follows: Yûnas arrived in the garb of an ascetic and monk in the community of the Christians, and having remained four months in the house of one of them without showing his unhallowed countenance to anyone, the Christians began to place great faith in Yûnas, on account of his surprising piety. After the expiration of the just-mentioned time he said to the Christians: ‘Bring me those of your U’lâma in whose words you place the greatest confidence, that I may communicate a Divine mystery to each of them separately.’ Accordingly the Christians brought Nastûr, Ya’qûb, and Malak to Yûnas, who took one of the three apart, and said: ‘I am an apostle of the Messiah unto the people, to comfort them concerning his messages.’ He also said: ‘Thou knowest that I’sa resuscitated a dead man, and had worked also other miracles.’ The learned man replied: ‘Yes.’ Yûnas then asked: ‘Can anyone besides the Most High do such acts?’ He replied: ‘No.’ Yûnas continued: ‘Be therefore aware that I’sa is the [Omnipotent] Cherisher of mankind, who, having come down from heaven, fulfilled his intention on earth, and has again returned to heaven.’ He then took the second U’lâma aside, and spoke to him as follows: ‘It is evident to thee that the lord I’sa had performed certain acts, the like of which no one but the Almighty Creator can do?’ Receiving an affirmative reply, Yûnas continued: ‘Thou knowest that the Lord of Glory is exempted from motion?’ He replied: ‘Yes.’ Yûnas said: ‘Thou must believe that I’sa is the son of God, whom He sent down upon earth, and again took up to heaven.’ Having likewise taken the third scholar apart, Yûnas said to him: ‘He is the God of the earth, who, when the people wanted to slay him, concealed himself, but will soon come back to the people. I’sa has sent me to convey this message to you.’ After having promulged similar nonsense, he retired to his cell, and locked the door; but having that very night committed suicide, he departed to hell. In the morning the Christians asked their three scholars what Yûnas had told them, but each of them narrated a story contradicting that of the others. Hereon the people determined to hear the statement from Yûnas himself, but when they entered his cell they found him dead. After that the Christians divided themselves into three sects, each adopting the tenets of one of the above-mentioned U’lâma, and Allah the Most High has said: ‘Yet the sectaries differ among themselves,’ etc.²²² Let it not remain concealed, that what has been narrated concerning the division of Christians is the tradition of historians, because the allegations of rhetoricians are contradictory, and the reader is referred to the Mellal wa Nakhal of Muhammad Sharastani,²²³ and to other works.

RECORD OF THE COMPANIONS OF THE CAVE.

Allah—w. n. b. e.—has said: ‘Dost thou consider that the companions of the cave and Al Rakim were [one] of Our signs, [and] a [great] miracle?’²²⁴ It is the opinion of some historians that the companions of the cave had entered it before the mission of I’sa, and that they awoke after his ascension to heaven. Others believe that all their adventures took place after his ascent. There is also a difference of opinion about their going to the cave, their circumstances, and their number. Narrators of traditions have stated that the companions of the cave belonged to Ephesus, a town in Greece, and their professing Islâm is by some explained as follows: When Jalinus [Galen] the physician, who dwelt in that country, had heard that I’sa healed persons blind from birth, and lepers, he said: ‘Such acts are performed by skilful physicians also.’ Hearing that I’sa also resuscitated the dead, Jalinus said: ‘Deeds of this kind are above the power of men, and if I’sa revives dead persons his claims to prophecy must be considered to be true.’ After these rumours had spread, Jalinus proceeded by way of the sea to meet the lord I’sa and to wait upon him. During the voyage, however, he was attacked with colic, and felt the agonies of death. On that occasion his pupils spoke to him as follows: ‘Allah be praised! By the aid of thy blessed inspirations all diseases are healed. What secret is it that thou art now unable to cure thyself?’ Jalinus replied: ‘I shall cure myself with what I know.’ Accordingly he ordered an earthen vessel full of water to be produced, into which he threw the remedy he had prepared against his colic; but when he again called for the vessel after an hour had expired, it was found to have burst and the liquid congealed therein, so that it could by no means be made to flow. Jalinus then said: ‘It is the nature of water to freeze, but there is no remedy against a mortal disease; destiny cannot be understood, fate cannot be contended against.’ Jalinus ordered his disciples on his deathbed to go after his demise and burial to I’sa, and to acknowledge him as a prophet. They complied, paid a visit to I’sa, were ennobled by the happiness of professing Islâm and monotheism. Then they returned to their country, informed the people of the last injunctions of Jalinus, whereon the Ephesians repented of their past lives, which they had spent in error, and all of them professed the Faith.

In some legends it is related that the companions of the cave, with all the inhabitants of Ephesus, were converted by one of the apostles sent to them by Shima’ûn-us-safa. At that time there reigned a tyrannical king, Deqianus by name, who had arrived from Rûm, or the country of Bâbel. The inhabitants of every country under his sway were compelled either to worship idols or to suffer the punishment of death. When he vanquished the region of Ephesus, where the companions of the cave lived, he invited the people to follow his religion. Some obeyed him, and some rebelled; but the professors of monotheism fled and concealed themselves in all directions. The wicked persecuted the righteous, hunted them, and brought them to Deqianus, who ordered their limbs to be cut off.

Seven individuals, the sons of grandees of that country, were sitting in their houses with locked doors, engaged in worshipping the Omnipotent Nourisher of mankind, and beseeching Him to remove the tyranny of Deqianus. On a festival set apart by the oppressor for the adoration of his futile idol, he ordered that any person not making his appearance at the altar to sacrifice, or to worship the idol, should be cut to pieces. He likewise summoned the above-mentioned seven individuals to his presence, and asked: ‘What is your reason for resisting a command which must be obeyed, and for abstaining to sacrifice and to worship the idol?’ Mithana, who was at that time their chief, replied: ‘O king, thou invitest us to worship a thing made with hands. It can neither hear nor see, we can expect from it neither profit nor harm; indeed, such a block is very far from being omnipotent. How could we prostrate ourselves before it? Leave off these insinuations, for we can never commit such a deed!’ Deqianus said: ‘If you will not adore my deity, then tell me what you are worshipping.’ They continued: ‘Our Lord is the Lord of heaven and earth; we will by no means call on any god besides Him.²²⁵ He is our Lord, and the Lord of all mankind.’ When the tyrant heard these words, he threw away the reins of self-restraint from his hands and ordered them to be slain. Mithana perceived the signs of fear and terror on his friends, and exclaimed: ‘O king, entrust us to the keeping of thy officials, and respite us this night. If we profess thy religion to-morrow, pardon us, or else deal with us as thou pleasest.’ Deqianus agreed to this proposal, and imprisoned the professors of monotheism, but they watched their opportunity, and escaped during the night.

Another tradition is that, when the turn of Deqianus came to rule in Ephesus, he himself claimed to be the Deity, and invited the people to worship him. The companions of the cave, who were the sons of nobles and grandees, had been admitted into his service and company; but after performing their duties, they used to assemble together in one house. At that time Deqianus heard of one of his enemies having arrived with an army, and overrunning the plains and mountains, with the intention of wresting the country from him. The tyrant became melancholy and depressed at this news, and consulted his ministers with his councillors about the means of repelling the attack. When the just-mentioned youths became aware of the apprehensions of Deqianus, they knew that he was like other created beings, subject to the decrees of fate; whereon they determined to worship only that God besides whom there is no other, and said to each other: ‘The circumstances are favourable; we must abandon this mendacious pretender, leave this town, and find a retreat where no one knows us.’ When they were about to depart, they took as much baggage with them as they were able conveniently to carry, departed secretly in the night, and travelled with great fear along a way unfrequented by anyone. During that journey they met a shepherd who was skilled in the art of physiognomies, and asked them as follows: ‘Who are you, for I perceive the marks of fear and apprehension on your brows?’ They rejoined: ‘What need hast thou to examine us? Rather give us some food, if thou art able.’ The shepherd then brought some milk, and after flattering them a great deal, inquired: ‘Inform me of your circumstances, because love for you has taken possession of my heart, and it is my intention to serve you during the rest of my life.’ Accordingly they made the shepherd swear an oath not to reveal anything he might hear. Then they explained to him their case, and the shepherd, having acknowledged the unity of God, returned the sheep to their owners, and accompanied with his dog, named Qattmir, the above-mentioned youths. One of the latter, being apprehensive that possibly the voice of the dog might betray them, threw, with the approbation of his companions, a stone at him to drive him away, whereon Qattmir burst out in the following words: ‘It is wonderful that you should throw a stone at me, whereas I have known the Nourisher of the world before you.’ Hereon the companions repented of their deed and allowed Qattmir to follow them. Then all entered under the guidance of the shepherd the cave called Rakim, intending to leave it again as soon as a favourable opportunity presented itself.

There is a discrepancy among chroniclers concerning the companions after they had entered the cave, some being of opinion that they went into it with the intention of remaining, whilst others allege that they felt comforted, and that they had sent Tamlikha, who was the youngest and handsomest, to bring food, drink, and everything needful, and that he had, after disguising himself, girded up the loins of service to his friends.

When Deqianus had finished the war against his opponents, and had returned to his capital, he reproved the nobles of the country and the fathers of the companions, ordering them to produce their sons. They, however, excused themselves, saying: ‘We are innocent of this matter, for they have, without our knowledge, taken large sums of money and have absconded.’ Accordingly Deqianus allowed them to depart, and after having heard that the fugitives had gone in the direction of the cave Al Rakim, he caused it to be proclaimed in the city that the king is proceeding to such and such a place, and that no one is to refuse to accompany him. On this occasion Tamlikha had sorrowfully and in disguise entered the city; but when he heard this proclamation he returned hastily, and informed his friends of what was going on, whereon those monotheists exclaimed with the greatest indignation: ‘Allah is our surety, and the best advocate!’ And when they had completed their meal, God—whose name be blessed and exalted—sent a deep sleep upon them. Allah the Most High has said: ‘Wherefore We struck their ears [with deafness, so that they slept without disturbance] in the cave for a [great] number of years.’²²⁶ The Most Glorious and High also said: ‘Their dog stretched forth his forelegs in the mouth of the cave.’²²⁷ When Deqianus had come out of the city, and arrived at the opening of the cave, Mârnus, his treasurer—who had concealed his secret, and had not revealed his faith to the tyrant—knew that the youths had fallen asleep. Having shouted much, without succeeding in awakening them, he perceived that sleep had overcome them as a protection from the wrath of Deqianus.

Hemistich:

Blessed is the sleep which is better than wakefulness.’

Mârnus then came out from the cave, and declared that the refractory fellows had died of hunger in this desolate place, and had surrendered the deposit of life to the grasper of souls, and that the king might return if convenient. Deqianus, being pleased with this news, then ordered the entrance to the cave to be obstructed, whereon the treasurer, having been vouchsafed a revelation that this event was one of the signs of Divine power, which would one day become evident to His servants, ordered a tablet of lead to be inscribed with the names and titles of the companions, together with the date [of the day and year], to be inserted into the aperture of the gate before it was shut up.

After Deqianus had for some time continued to reign, he hastened to the infernal regions. He was, according to the inconstant ways of this world, succeeded by a series of kings, who sat one after the other on the throne of dominion, until the turn of sovereignty reached a righteous and pious king who believed in the prophetship of I’sa. Instead of idol-temples he built churches and convents, and during his reign the companions of the cave, whose members and limbs the Most High had kept from being separated, again returned to a state of wakefulness.

In short, during three hundred and nine years of their sleep in the cave, the incomparable Lord sent Jebrâil every year twice, to translate the companions of the cave from the winter to the summer dormitory, and so turn them from one side to the other, lest they should be attacked by [putrefaction from] the earth. Allah the Most High has said: ‘They remained in the cave three hundred years and nine years over.’²²⁸ He whose name be glorified has also said: ‘We caused them to turn themselves to the right hand and to the left.’²²⁹ The Beneficent Lord and Giver so kept their eyes open, that no injury could affect them. He whose name be glorified has said: ‘Thou wouldst have judged them to be awake while they were sleeping.’²³⁰

It is related that a short time before the companions awoke a shepherd had opened the door of the cave to shelter his flock, but that he fled in dismay at the awful aspect of the locality. The Sempiternal Will having decided that the sleepers should recover their senses, they awoke from their heavy sleep, and said to each other: ‘Wonder how long we have been sleeping?’ ‘They answered, We have tarried a day,’²³¹ but when they beheld the sun they said, ‘Or part of a day.’²³² After they had prostrated themselves, and adored the Creator, they told Tamlikha to go to the city and to bring food, but to be very careful in going and in returning. When Tamlikha reached the entrance [of the cave], he beheld marks of its having been obstructed and again opened, and wondered how all this [work] could have been done in one day. On approaching the city, he perceived none of the marks on the road which he had noticed when he first came and went, and was still more astonished. Having arrived close to Ephesus, he beheld on the site of an idol-temple a church with the figure of I’sa painted on its ceiling and walls. He then exclaimed: ‘Praise be to God! During one night and day they have rased the idol-temple, and have erected the house of the Self-existent in lieu thereof!’ When he reached the gate of the town, he perceived that the whole locality had been changed; and no one knew him in Ephesus. He also saw the people wearing other costumes, and, wondering at the spectacle, exclaimed:

Hemistich:

O Lord! do I see this in my sleep or am I awake?

He perceived two men, one of whom was swearing by the Messiah and the other by God. From these he asked the way to a baker’s shop, after finding which he offered a dirhem of Deqianus for a loaf of bread. When the baker saw a large dirhem, bearing the marks of antiquity, he asked Tamlikha: ‘Where hast thou found a treasure?’ The latter replied: ‘I have found no treasure.’ The baker, however, continued his inquiries till a crowd was attracted by their vociferations, and conveyed Tamlikha to the Qâdhi Nastus, who, on being apprised of what had taken place, said: Q. Do not be afraid; but show us the treasure.— T. I am free from this imputation. Q. Then whence hast thou brought this dirhem?—T. I took it from my father’s house. Q. Who is thy father?—T. So-and-so, the son of So-and-so. Q. We know neither the name nor the genealogy of this man.

Tamlikha then called various inhabitants who he believed had known his father, to bear witness; but all present asserted that they possessed no knowledge of such a man, and accused him of wishing by means of this trick to appropriate the treasure to himself. The Qâdhi, who was undecided what to do, sent Tamlikha to the king, but whilst on the road the former began to plead for mercy, saying: ‘As soon as Deqianus sees me, he will kill me.’ Then the people asked him who Deqianus was. He replied: ‘The governor of this town.’ They rejoined: ‘Thou must forsooth be mad, because many years have elapsed since he is occupying high dignity in hell.’ When he heard this, the amazement of Tamlikha increased even more; and on being conveyed to the foot of the throne, he beheld a youth sitting thereon, engaged in praising God the most Magnificent and Glorious, and mentioning the Messiah—to whom greeting. Tamlikha looked inquisitively upon the throne, and the king asked him: ‘Who art thou, and where is thy dwelling?’ He replied: ‘My name is this, and I am the son of so-and-so. I am one of the principal inhabitants of the city; my house is situated in such and such a quarter, in such and such a street, where also my father dwells.’ None, however, of the persons present remembered any of the names mentioned by Tamlikha. Then the king exclaimed: ‘Thou art either a fool or a cheat, who desirest by these tricks to extricate thyself from our grasp. Now, tell the truth.’ Accordingly Tamlikha narrated in detail his story, and that of his friends, whereat all who heard it were astonished. For the purpose of removing all doubts, the king assembled the Christian U’lâma, and explained this weighty matter to them. The priests said: ‘There is a tradition of the Messiah—to whom be greeting—that in the beginning of the reign of Deqianus such rebels had concealed themselves, and that they will at present make their appearance.’ After having received this information, the king asked Tamlikha: ‘Where are thy friends?’ He replied: ‘They are in the cave Rakim.’ The king with his army then followed Tamlikha, and arrived near the cave, which the latter entered first, by the permission of the king, to inform his friends of the professors of Islâm, and of what he had seen, whereon they prostrated themselves in adoration. The king entered the cavern with his followers, and beheld the tablet, whereon the names and circumstances of the companions of the cave had been inscribed at the request of Mârnus, the treasurer of Deqianus. The king then approached this company, and each having prayed and raised his head from adoration, the pious king kissed the hands and feet of every one, and was greatly edified. The table servants having produced a copious repast, his majesty dined with the companions, after which they praised the Beneficent Sovereign, and besought him to leave them to themselves. The king complied with their request, whereon the companions of the cave again fell back into their former state on their couches; A’zrayil²³³

was ordered to grasp their souls, and the king, having got them all shrouded, put each of them into a golden coffin Afterwards his majesty heard in a dream the companions of the cave saying to him: ‘O king, take us out from thy clothes and shrouds, and put us into the shrouds of paradise.’ Accordingly the king ordered them to be taken out from the biers and shrouds, and to be dressed in their former clothes. He also built a church at the entrance of the cave, and ordered the day on which he had met the companions of the cave to become a great festival, at which all the people annually assembled in great numbers near the cave.

It is necessary to know that the fact of this tradition is based on the statements of historians, who imagine that the concealment of the companions of the cave had taken place before the mission of I’sa—to whom salutation. Another statement is, that the companions of the cave had entered it before the mission of I’sa—t. w. s.—the son of Mariam. They said: ‘O Lord, grant us mercy from before Thee, and dispose our business for us to a right [issue].’²³⁴ Then they ate some of their provisions, and laid down their heads, and God struck their ears with deafness, so that they slept three hundred and nine years. After the expiration of that time they sent Tamlikha to the town, where he was suspected of having found a treasure, was led before the king, and related his case. His majesty thereon called for some learned men whom he examined on this subject. The priests stated that the case of the companions of the cave had been alluded to in the Gospel, in the words of I’sa: ‘After my ascension God will revive their memory, that they may bear witness to the truth of my prophecy.’ When the king had heard this tradition from the priests, he became anxious for an interview with the companions of the cave, and sent Tamlikha to inform them of the coming of the professors of Islâm. When Tamlikha had reached his companions, and informed them that the king was coming, they were much dismayed, because they thought he was Deqianus, but he pacified them, saying: ‘After we had entered the cave, a prophet was sent, whose name is I’sa, the son of Mariam. Centuries have elapsed since he appeared, and the king, together with the inhabitants of this town, who are coming here, believe in him.’ Accordingly they also believed in I’sa, and prayed to return to their former state. When, therefore, the king arrived, he saw them all sleeping; and after he had wondered at the spectacle he returned, and caused the aperture of the cave to be obstructed.

There is a tradition of Ebn A’bbâs, that the above narrative is the most correct; but Muhammad Ebn Esahâq states that when some time had elapsed after the death of Deqianus, and the turn to reign of a just and Musalmân king had come, a difference of opinion had arisen at Ephesus, because some persons utterly denied the resurrection, whilst others only denied that of the body, restricting it to the soul. The monotheists were of opinion that the souls will be resuscitated together with the bodies. The king, however, fearing that the adherents of falsehood would prevail over those of the truth, entered a hermitage, dressed himself in sackcloth, and having excluded soldiers as well as civilians from his company, prayed with humility and tears that God—w. n. b. e.—would make this matter plain, both to the monotheists and to the infidels.

The petition of this righteous sovereign having been responded to, it occurred to one of the inhabitants of Ephesus that it would be proper to destroy the door of the cave, and to make it a stable for his sheep. He accordingly hired a man to displace the bricks, but the Lord of Glory so struck the employer and the labourer with fear, that they had not the boldness even to look in that direction, and therefore still less to lodge the sheep in the cave. It is also related that some heroes of the said period had approached the cave, but again fled in terror. When, however, the time of the mission of the seven companions had arrived, they received new life, rose from their [sleeping] places, and imagined that they had been sleeping in the usual way. When they had thus awoke, they sent Tamlikha to the headman and the Qâdhi, as has been related above. In the same tradition it is, however, narrated that an interview took place between Tamlikha and the Qâdhi. When the headman and the latter were apprised of the case, they sallied forth with a great multitude to the cave, the door to which they opened, and beheld a tablet, containing the whole statement about the companions of the cave; after reading which the Musalmâns greatly rejoiced at this manifestation of the Divine power, and at this sign of omnipotence. The officials of the king met the companions of the cave, examined them about their case, and found it to agree with the record on the tablet. Thereon they sent a message to the king, with the request to repair immediately to the spot, and to witness one of the miracles of God as a convincing proof of the truth of the resurrection. Accordingly his majesty set out on the wings of celerity and reached that blessed locality. When his exalted glances alighted on the companions of the cave, he prostrated himself in adoration to the Almighty and wept. On that occasion it became evident to kings, as well as to beggars, to the rich and to the poor, that the resurrection of the body, as foretold by prophets, is a truth. After that the companions of the cave returned by Divine inspiration to their sleeping-place, and, according to the well-known tradition, surrendered their spirits to their Maker. The king had shrouds and coffins made for them of pure brocade and of gold; but after the companions had in a dream spoken to him as follows, ‘O king, we have been created of earth, and we request thee to restore us to the earth,’ his majesty ordered their bodies to be taken out from their coffins, and to be buried in the bowels of the earth. After that, He who is aware of all that is open or concealed removed those blessed individuals from the sight of men. It is related that Moa’viah, the son of Abu Sofiân, had in one of his campaigns arrived in that country, and had been informed that a certain mountain pointed out to him contained the cave of the companions. This he wished to see, but Ebn A’bbâs—may Allah reward him— said to him: ‘You will never experience that happiness, because the Lord had said to a greater man than you are, “If thou wert to behold them, thou wouldst turn away from them, fleeing and terrified.’”²³⁵ Moa’viah replied: ‘If I cannot see the companions of the cave, I may at least have the honour to behold their cavern.’

Some have related that the Creator of life and death will, before the day of the resurrection at the [second] advent of I’sa—t. w. s.—revive the companions of the cave for a season, when they will associate with the Messiah, and will then again partake of the goblet of annihilation from the hand of the cupbearer of destiny. It is hoped the intelligent reader will discriminate between what the author and what Muhammad Bin Jarir-ut-Tabari and other historians have written on this subject, and that he will, on perceiving the discrepancy of the narratives, attribute it to the contradictory traditions.

RECORD OF BARSSISSA THE HERMIT.

Ebn A’bbâs—m. A. r. h.—says that after the ascension of I’sa, and before the mission of Muhammud—bl., etc.— there was among the children of Esrâil a hermit called Barssissa, who had been during seventy years engaged in the worship of the Omnipotent and Glorious [Creator], without committing sin. This piety grieved Satan—put to flight with stones—so much, that he assembled his friends, and said: ‘I am displeased with the assiduous prayerfulness of this man, and I want one of you to put my mind at ease on this subject.’ Hereon an accursed fellow of the name of Abiadh, who considered himself skilled in tempting prophets, said: ‘I shall take this service upon myself.’ After that Abiadh made his appearance at the door of the hermitage of Barssissa in the guise of a monk; but as the one was engaged in prayers, the other took no notice of him. It is said that this pious man ceased his devotions only every eighteen days, for the purpose of breaking the fast; others, however, state that he remained without food even for a longer time. Accordingly Abiadh remained at the door of the cell, engaging in prayers, and when Barssissa had terminated his own, he cast a glance at him, so that he beheld a man dressed as a monk and praying. When Abiadh had finished his devotions, Barssissa said: ‘When thou hadst addressed me, thou hast attracted my attention. Tell me now what thou wantest.’ Abiadh said: ‘My intention is to engage with thee in the worship of the Most High and Glorious, and to implore thee to pray for me on a favourable occasion.’ Barssissa replied: ‘My attention is directed to the courts of self-existence, and after completing my ordinary, as well as my extraordinary, devotions, I pray for all monotheists. If thou art a believer, my prayers with reference to thee will meet with response, and the effects thereof will redound upon thee.’

After these words the hermit again began to pray, and whenever he cast a glance at Abiadh, he beheld him engaged in the same occupation at the door of the cell. When forty days had elapsed in this manner, Barssissa again asked: ‘What is thy wish?’ Abiadh replied: ‘I want to enter this hermitage and to profit by thy company.’ Having obtained admittance to the cell, he engaged in prayers during a whole year with the hermit, who was pleased with his diligence in prayer, and conceived a favourable opinion of him; but after the expiration of the said time, Abiadh said to Barssissa: ‘I have a friend whose steadiness in prayer is greater than thine, and I wish to spend the remainder of my life in his society.’ The hermit was loath to part with Abiadh, but that accursed fellow said at the time of leave-taking: ‘O Barssissa, I know a name of the Divine names, that whenever thou callest on the Lord—w. n. b. e.—by that appellation, He will bestow health on sick persons. If thou art willing, I shall impart it to thee.’

Abiâdh, having beguiled the hermit, gave him the name, departed from the cell, met Eblis, and said: ‘I have thrown a hermit of seventy years into the vale of aberration.’ After that he squeezed the throat of a boy who dwelt near the cell of the hermit, and made his appearance in the guise of a physician before the parents of the boy, saying: ‘Your son has a fit of lunacy, and with your permission I shall cure him.’ He then treated him a few days, and said: ‘This darling of yours has fallen into the clutches of a devil, whose name is Haffah, but I am able to exorcise him; Barssissa, however, is in possession of the ineffable name, by the blessing whereof the God of the denizens of the world vouchsafes to grant recovery and health to sick persons.’ Accordingly the father and mother of the boy sped to the hermitage of Barssissa and proffered their request. The pious man then prayed, Abiadh abstained from intermeddling, and the youth was cured. In this manner Abiadh squeezed the throats of several persons in that district, and sent them to the hermit to be cured. When the latter began his devotions, Abiadh ceased to interfere, and the people were restored to health. In course of time the rumour of the hermit’s ability to cure diseases spread all over the country, and Abiadh played the same trick, also on the daughter of the king of the children of Esrâil, who was the handsomest woman of that period. He also made his appearance in the guise of a physician near the brothers of the said lady, requested permission to cure her, treated her for a few days, but then stated his inability to deliver her from a female demon who had taken possession of her, and recommended Barssissa to the royal princes, who were the brothers of the lady, as follows: ‘The best thing for you to do is to spend a few days in the cell of the hermit until complete recovery ensues; but in case Barssissa should be unwilling to give you permission to remain, you may erect a house near the place for the lady, and entrust her to his care.’ The princes complied, and as their request to leave their sister with Barssissa did not meet with his approval, they built a house near the hermitage, in which they installed her, and said to the pious man: ‘O thou who givest health to the infirm, our hope is that, by leaving this sick lady for a few days in this place, thy prayers will in a short time be crowned with success in obtaining her recovery from the Most High, and that she will be liberated from the demon.’ The brothers departed, but visited their sister from time to time, and the hermit began his supplications for her. Abiadh, however, squeezed the throat of the lady several times, and one day afflicted her with a fit of lunacy, during which she exposed some portions of her body in an indecent manner, so that when the hermit arrived at her bedside he beheld charms the like of which had never enticed his imagination, so that the following verses of Sa’di became applicable to him:

Verses:

Such a beauty! tempting hermits, An angelic face, brilliant like a peacock; After beholding which, it is impossible For an ascetic to retain his equanimity.

When the hermit became confused, Satan whispered to him: ‘Where is greater secrecy than here? Make use of the opportunity! Do not delay your enjoyment to the morrow,’ and continued his instigations till the pious man succumbed, and the consequence was that the lady became pregnant. When the signs of the changed condition of the princess commenced to appear, Abiadh presented himself at the hermitage and said: ‘The best thing for thee is to kill and to bury the girl, whereon thou mayest again turn to God and repent of thy wicked act!’ Barssissa succumbed also to this suggestion of Satan, murdered the unfortunate lady, and interred her at the foot of a mountain; the Evil One, however, took hold of the skirts of the robe of the corpse, and left them sticking outside the grave. Barssissa continued to abide in his cell; but when the brothers of the lady arrived to pay her a visit as usual they were unable to find her, and when they asked the hermit about her he palmed off some suggestions of the devil upon them, whereon they returned to their home in much sorrow and distress. Abiadh, however, followed them, and said: ‘The words of Barssissa are false. He has seduced your sister, and, fearing the discovery of his wickedness, has murdered her. She is buried on a spot known to me, where a piece of her dress is sticking out of the grave, which I shall point out to you.’ Hereon all went to the place; the lady’s corpse was disinterred, the hermit’s cell rased to the ground, and its possessor tortured until he made a full confession of his crime. This news having been conveyed to the father of the lady, he ordered Barssissa to be crucified. When the latter stood at the foot of the cross, Abiadh made his appearance and said: ‘O Barssissa! knowest thou me?’ He replied: ‘No!’ Abiadh continued: ‘I am the man who has taught thee the ineffable name by which thy prayers were heard. After that, however, thou hast fallen into wicked ways, and hast dishonoured not only thyself, but the whole fraternity of monks. Thus thou hast fallen into this calamity, but if thou obeyest me in one thing I shall save thee therefrom.’ Barssissa asked: ‘What is it?’ The Satan continued: ‘Worship me, and I shall extricate thee from this whirlpool, as I would take out one hair from a mass of leaven!’ Hereon Barssissa adored him, thus becoming liable to quick chastisement and to eternal perdition, as Allah the Most High has said: ‘This is like the parable of Satan when he said to man: Become an infidel, and when he became an infidel, Satan said: “I am clear of thee; I fear the Lord of both worlds,”’²³⁶ implying that he could not help him. Accordingly the end of similar men is in hell-fire, and such was the case with Barssissa as well as with the demon. Ebn A’bbâs also relates that after the time of Barssissa monks dwelt in insignificant corners until Jarih the monk appeared.

RECORD OF JARIH THE MONK.

It is related that during the time intervening between I’sa—t. w. s.—and Muhammad—bl., etc.—a learned, intelligent, and abstemious youth appeared, whose name was Jarib. He became addicted to solitude [already] in the thirteenth year of his life, which he spent in obedience and prayer. His mother was distinguished by modesty, piety, retirement, and sedateness. She was in the habit of bringing food and drink to his cell, and when she once arrived at the door of it in a rainy night he failed to reply to her call, as he was absorbed in his devotions. When the pious woman became tired of standing at the door, she exclaimed: ‘May God show thee the countenances of the notorious ones!’ meaning courtesans and wicked females.

On account of the crime committed by Barssissa the people had become exasperated against monks, and injured them by words and deeds; they were likewise hostile to Jarih for his asceticism and piety. They concocted various stratagems for the purpose of ruining him, and at last took hold of a prostitute, whom they induced on the promise of a large sum of money to asperse Jarih with the suspicion of profligacy. This woman they instructed how to obtain admission to the cell, and conveying her to the door of it, they sat down in the ambush of deceit and fraud. This woman, who was extremely handsome, shook the ring of the door of Jarih, whereon the latter asked: ‘Who art thou?’ She replied: ‘I am a poor woman coming from a distant place, and I dread to spend the night in the desert for fear of robbers and wild beasts; if thou allowest me to spend it at the threshold of thy cell I shall consider it as a great favour.’ Jarih took pity on the woman, admitted her, and continued his devotions. After he had terminated them, the adulteress began her arts of dalliance, and courted closer intercourse with him. But the hermit replied: ‘I shall not be guilty of such an act,’ and continued his prayers. It is related that [nevertheless] the inspirations of Satan took such effect on Jarih that he became willing to commit adultery with her, but, fearing the fire of hell, exclaimed: ‘O my soul! if thou canst bear to be scorched in the flames I shall satisfy thy concupiscence.’ Then he put his hand into the fire, and when one of his fingers was burnt his lust abandoned him. Satan, however, continuing to tempt him, he again tried to stifle his passion, stretched his hand forth into the fire, and struggled with himself till the morn dawned. At daybreak he opened his door and let the woman out, who was immediately assailed with questions from all sides by the evil-doers, who wanted to know what had taken place, and she spoke as follows: ‘It is a long time since Jarih has had intercourse with me, and I am with child by him; nay, the time of my confinement is near at hand.’ The malefactors then immediately threw a halter on the neck of Jarih, and dragged him to the residence of the king, to whom they represented the case. Jarih was condemned to be killed and crucified; but when his mother heard of the sentence she obtained access to him, and said: ‘I know that thou hast not committed adultery; but what has happened took place in consequence of my imprecation.’ She then left him and hastened to the king, whom she implored not to precipitate this matter, because she would bring proofs of her son’s innocence. The king asked how she could do so, whereon she demanded that the profligate woman should be produced. Orders having been issued to that effect, she made her appearance, and the mother of Jarih placed her hand on the abdomen of the woman, uttering a prayer that truth might be discerned from falsehood, and innocence from guilt. Then she exclaimed: ‘O tenant of the womb!’ Whereon the embryo answered from the uterus: ‘I await thy orders!’ in such a manner that all persons present heard the voice. Then Jarih’s mother asked: ‘Who is thy father?’ And the voice was heard: ‘Such and such a shepherd—the relative of such and such persons.’ These words the embryo repeated thrice. The king, with the whole assembly, was much astonished, and Jarih was liberated.

It is said that when, three days after, the confinement of the adulteress had taken place, the wicked and obstreperous people again assembled, and machinated the destruction of Jarih, whilst some denied that the embryo in the womb had spoken anything at all. The mother of Jarih having been apprised of this, said to the king: ‘God, who had vouchsafed the gift of speech to the infant whilst in the womb, is able to do so out of it likewise.’ Accordingly she requested the mother to be brought forward with her child, and this having been done she exclaimed: ‘O boy, who is thy father?’ The infant replied in a loud voice: ‘Such and such a shepherd.’ When the people who were in the assembly heard this statement they ceased to persecute Jarih.

In some traditions it is narrated that a shepherd who pastured his flock in the vicinity of Jarih’s hermitage had intercourse with the adulteress, but that the owner of the cell prohibited the shepherd from there associating with the woman, and that the shepherd thus offended, had instructed his paramour to accuse Jarih of having committed adultery with her. When this rumour had been heard by the governor he issued orders for the execution and crucifixion of the hermit; and on the latter’s meeting the woman on the road and smiling, the people asked him for the reason, whereon he replied: ‘I have fallen into this trial on account of the imprecation of my mother, who once said to me: May God show thee the countenances of the notorious ones.’ After that the monk asked the infant in an assembly: ‘Who is thy father?’ And God the Most High and Glorious caused the infant to say: ‘A certain shepherd,’ which words he repeated thrice. The people heard them, were astonished, and released Jarih; God, however, is most wise!

THE LORDS OF THE PIT.²³⁷

God the Most High has said: ‘And it is related of the lords of the pit.’ Historians and commentators have stated that the contrivers of the pit dwelt in Yaman, and that they were governed by a powerful king named Zunnuwâs, who had a wazir, skilled in magic and soothsaying, to whom he entrusted the supreme administration of the State. When this wazir was overtaken by weakness and old age, and the time of his departure to the infernal regions was close at hand, he requested the king to procure an intelligent youth for the purpose of instructing him in the arts of sorcery, and making him fit to become his successor in the office. Zunnuwâs complied with this demand, and brought him a young man of considerable talents. Some have related that while this youth was under the tuition of the wazir and studied magic, he went out one night for some purpose, and heard the following words reaching his ears from under the ground: ‘O glorious one! what will save me from Thy wrath? I swear by Thy glory that I am melting with desire to please thee, and that my soul has on the strength of the hope of the return of Thy favour, ceased to be subject to transgressions by lusts.’ Then the young man searched and discovered the entrance to a subterraneous apartment, where he found a monk dressed in sackcloth, engaged in prayers and lamentations. The monk asked the youth: ‘Who has brought thee to this place? I have severed myself from the world, and am contented with eating grass, and wearing sackcloth.’ The young man replied: ‘After hearing thy voice and beholding thy countenance, I feel great inclination to make profession of the religion of Islâm.’ The monk adjured him to inform no one about this subject for fear of imperilling his life, but nevertheless accepted his profession. He then became a Musulmân, visited the monk whenever he got an opportunity, profited much by intercourse with him, so that his own prayers met with responses, and he was enabled to work various miracles. On a certain occasion he met a crowd of people standing on the road, and asking for the reason, he was informed that a dragon was blocking the way. At the invitation of the young man the people followed him and encountered the dangerous monster; but the young man drew his hand over the back of the dragon, which act caused it immediately to retire, and to disappear from the sight of the people, all of whom were amazed at this miracle.

On another occasion he saw a lion pursuing a number of men, who were trying to run away from him; but this young man approached the beast of prey, whispered something in its ear, which caused it immediately to hasten to the desert. After that he met one of the chamberlains of Zunnuwâs, who was blind, and whom all the physicians had given up. To him he said: ‘If thou wilt follow me, I shall pray to the Lord of Glory to restore thy sight.’ When the chamberlain had made a promise to that effect, the youth prayed, and the chamberlain regained his sight, on condition, however, not to reveal the secret of his miraculous cure to anyone without stringent necessity. Accordingly when the king asked him how he had been cured of his blindness, he replied: ‘God the Most High has given me health.’ Zunnuwâs asked: ‘What God?’ The chamberlain reiterated: ‘The God of heaven and earth, besides whom there is no other, and who is omnipotent.’ Zunnuwâs insisted on the details of the case, and asked the chamberlain by whose words he had thus been beguiled, but as he would confess nothing the king condemned him to death. When matters had come to this pass, the chamberlain mentioned the name of the youth who was under the tuition of the wazir to learn magic. Therefore the king summoned the youth to his presence, who confessed that he had restored the sight of the chamberlain by his prayers. The king then examined his wazir whether he was able to heal blindness, and the sorcerer replied: ‘How could I teach anyone a thing which I do not know myself?’ Then the king asked the youth: ‘Who has brought thee to this degree of perfection, and what is thy religion?’ Hereon the young man narrated his intercourse with the secluded monk, and exclaimed: ‘I say that my God is He, besides whom there is no other; the Lord of heaven and earth, who causes men to be born and to die, and He doeth what He willeth!’ Hearing these words, the king took much trouble to cause him to abandon these principles; but all his efforts were to no purpose.

It is also related that the youth was so much threatened and persecuted, that he at last revealed the hiding-place of the monk, who, having thereon been dragged to the spot of execution, was addressed by Zunnuwâs in the following strain: ‘After thou hast committed such a transgression, thou must abdicate thy religion, and I shall pardon thee.’ But as the hermit refused to comply, he was killed, and the chamberlain likewise tasted the beverage of martyrdom. On that occasion the king said to the youth: ‘If thou lovest thy life, thou must give up thy belief.’ But as he also refused, Zunnuwâs surrendered him to a crowd of people, who were to throw him into the water, to become the food of fishes; when, however, they reached the seashore, the youth prayed, a wind arose, which swept the people of Zunnuwâs into the sea, and the young man returned safe. The king, having been informed of what had taken place, cited the youth to his presence, and asked him in what manner he had escaped death? and he replied: ‘Verily my Lord has saved me, and has destroyed them!’ At these words the king became so incensed with anger, that he ordered him to be thrown down from the top of a high mountain; but when the young man was taken there, a storm precipitated the idolaters down to the foot of the mountain, and he escaped. When the young man returned, Zunnuwâs ordered him to be hanged on a cross, but all the arrows shot at him [before that operation] took no effect; and a fire having been kindled [after he had been suspended] under the cross, so that the flames ascended towards the sky, not a hair of his head was burnt. At last the king ordered a shower of arrows to be discharged at him, but not one of them struck the youth.

It is related that when seven days had elapsed after the crucifixion of this young man, he addressed the king, who had come to the cross with a great crowd of people, as follows: ‘O tyrant! Thy missile will pierce my body, if thou utterest at the time of shooting it the words: “I discharge this arrow in the name of the Lord of this boy!”’ Accordingly Zunnuwâs pronounced these words and shot the arrow, which struck the youth in a mortal spot, whereon the bird of his soul immediately flew to the throne of God. The majority of the people, however, who had assembled near the cross and witnessed this scene, exclaimed: ‘We believe in the Lord of this boy.’ The courtiers of Zunnuwâs then said to him: ‘What thou hast dreaded has happened.’ Whereat the king became so incensed with anger, that he commanded bonfires to be lit on the mountains, the sparks of which reached the flambeau of the sun, and all persons refusing to renounce the faith were thrown into the flames. It is said that the last person who was given the option to choose between combustion and renunciation of the religion was a woman with a sucking-babe in her arms, for the sake of which she was willing to adopt the persuasion of Zunnuwâs; but all of a sudden God bestowed the gift of speech on the infant, and it spoke as follows: ‘O mother! fear thy Creator, and do not prefer unbelief to religion.’ The woman replied: ‘My love for thee has induced me to do so.’ But the babe continued: ‘There is no need of it, because the Most Merciful of those who are merciful will deliver us from the persecution of this infidel.’ Thereon the mother leapt into the fire with her child, but the Almighty caused the fire to be cold to them, screening them both from the sight of the people, and then leading them safely out of it. After the cremation of the monotheists, the fire spread in all directions and consumed the infidels likewise, as the Most High has said: ‘For them is the punishment of hell and the punishment of fire.’

It is related that during the reign of O’mar Bin Khettâb —u. w. b., etc.—some Arabs of the desert, who were professors of Islam, discovered in a valley of Yaman an individual suspended on a cross, one of whose hands was on his chin, but returned to it again every time it was removed therefrom, whereat they were much astonished. They represented the case to O’mar—u. w. b., etc.—who referred them to Ka’b-ullâkhbâr, whereon the latter narrated the story of Zunnuwâs, the crucifixion of the youth, and of the contrivers of the pit, as has been narrated above; whereon O’mar ordered the crucified man to be taken down, shrouded, and buried.