sections of St. John, in which Christ, after being asked by some of his disciples, Peter, James, John, and Andrew, as to the nature of the case, Observe, many shall come claiming to replied, 66 be the Christ, and shall deceive many. When therefore ye hear of wars and battles be not disturbed." This by no means militates against the claim made by Mohammed.' The writer next proceeds to shew, that some mention of Mohammed is to be found in the يا محشر النصاري اگر میل آن دارید که .Pentateuch ء جبل که از کوه جبل من ذکر نمانیم بواسطه شما شهادت توراية را نبوت (بنبوت) محمد صلي الله عليه واله وسلم پس بدانید و اگاه باشید که واقعست در انجا جا النور من جبل طور سينا واضأ لنا من جبل ساعير واستعلمن (واستعلن) علينا من جبل فاران چه معلومست که جاء النور من طور سينا اشارتست بوحي الهي بحضرت موسي طور سینا واقع شده است و قوله اضا لنا ساعر اشارت بوحي الهيت بحضرت مسیح در کوه ساعر وساعر اشارتست از زمین خلیل (جلیل) که مسیح ساکن قریه از آن که او را ناصره میگفتند بود و ازین جهت امتنان. (امتان) مسیح را نصاري كويند و اما قوله واستملن (استعلن) علينا من جبل فاران اشارت بوحي الهيت بحضرت محمد مصطفي صلي الله عليه واله در کوه فاران وان کوهست در حوالي مکه مشرفه که میانه مکه و آن مسافت يومينست وظاهر است که ابراهیم اسمعیل را ساکن مکه گردانید If it be the و حضرت فارقلیط از نسل ایشانست. wish of you Christians, that I should cite the Pentateuch in proof of the mission of Mohammed, observe and bear in mind what has been said in the passage; A light came from Mount Sinai, and it shone upon us from Mount Seir, and it was revealed to us from Mount Paran." For it is well known that the passage, "A light came from Mount Sinai," alludes to the revelation received by Moses on Mount Sinai: and, that the passage, "It shone upon us from Mount Seir," alludes to the revelation received by the Messiah from Mount Seir; for by Seir is meant Galilee, in a village of which, called Nazareth, the Messiah dwelt, whence his followers have been called Nazarenes. As to the passage, "It was revealed to us from Mount Paran," the meaning is, the revelation of Mohammed received on Mount Paran, which is a mountain in the neighbourhood of Mecca, between which and Mecca there is a journey of two days. It is also well known, that Abraham made Mecca the residence of Ishmael, and that Mohammed is descended from him.' Another passage of the Pentateuch See pages 269, 270, 271, &c. to 279. Where this argument is taken upon in the reply to Mr. Martyn. اذا جاءت الامة الاخيرة اتباع راكب : is said to be this البعير يسبحون الرب جدا جدا تسجيحاً جديداً فليفرغ بنو اسرائيل اليهم والي ملكهم ليطمئن قلوبهم فان بایدیهم سيوفا ينتقمون بها من الامم الكافرة في أقطار الارض . "Behold the latter people shall come following him who rideth upon a camel; they shall praise the Lord exceedingly, with a new song .... Then shall the children of Israel march out against them and against their king, for the safety of their own hearts for in their hands are their swords, with which they shall avenge themselves upon the infidels in the different parts of the earth." This is probably taken from the song of Moses, Exodus, chap. xv. but how unlike to the original let the reader judge. و باز فرموده است حبقوق النبي عليه Then follows السلم ان كتابهم ينطق بما جاء به الله بالبان (بالبيان) تسبيح احمد من جبل فاران وامتلات السموات من 'Again, the Prophet Habakkuk has said, Their book shall speak of that which God has brought for a revelation from Mount Paran, and the heavens shall be filled with the praise of Ahmed, وباز واقعست که شعيا ,Mohammed), &c. Again) * See Hab. iii. 3, &c. and page 279, of the following tracts, where Mr. Martyn's 'opponent has not cited the name Ahmed احمد عليه السلم فرموده که رایت راکبین اضا لهما الارض احدهما علي حمار ولاخر والاخر) علي جمل يا معشر النصاري مخفي نخواهد بود بر شما که راكب حمار اشارت بمسيح است وراكب الجمل بمحمد صلي الله عليه واله وباز فرموده است که یا قوم اني رايت صورة راكب الحمار .... وريت راكب البعير ضوه مثل ضو الفجر "Isaiah has said, I saw two persons riding, the earth gave them light. One of them was upon an ass, and the other upon a camel. You Christians must know, that he who rode upon the ass represented Jesus, and he who rode upon the camel, Mohammed. He has also said, O People, I saw a form riding upon an ass .... And I saw one riding upon a camel, his splendor was as the splendor of the morning." After citing Gen. xvii. 20. in Hebrew, he goes on to shew, that Mohammed is there promised; and that the twelve princes there mentioned should be the twelve Imáms, which he proves by a cabalistic method of computing the numerical value of the letters, from which the names of them all are deduced. The next charge advanced against the Christians is, that they consider Christ as a God, whereas the Psalmist had plainly forewarned them against entertaining any such opinion. The passage cited, with its translation and comment, is the following: اللهم ابعث جاعل السنة يجي يعلم الناس انه بشرحه ظاهر است ازین عبارت که خداي تعالي داود را مطلع کردانیده بر انچيزي که نصاري در باره مسیح خواهند گفت وداود بعد ازین مرتبت علم نموده از خداي تعالي بفرستادن کسی از جهت زنده کردانیدن سنت و طریقت حق وشناسانیدن مردمان را بانکه مسیح از جنس بشر است پس صلاحیت معبودیت ندارد فضلا عن الالوهية. "O God send a lawgiver, that he may come and teach men that he is a man.” Hence it is plain, that God informed David of what the Christians would say respecting Christ. After which David is informed, that God would send some one who would establish a law, and teach mankind the right way; and that the Messiah would be a man. Hence, to worship him is inexcusable, much more to consider him as a God. Ps. 1. ver. 2. is next cited, and we are told, that Zion means Mecca, a desirable crown (put there for "perfection of beauty") means Mohammed. In the next place we have Daniel, chap. ii. 31, &c. cited, and are told that this prophecy relates to Mohammed's times. After this the miracles of Mohammed and Jesus are discussed, and the اكليلاً محموداً and that * See page 331 where this passage is again cited. d |