As to the Scriptures, the Moḥammadans are taught by the Ḳur-án that God, in divers ages of the world, gave revelations of His will in writing to several prophets, the whole and every word of which it is absolutely necessary for a good Muslim to believe. The number of these sacred books was, according to them, 104; of which ten were given to Adam, fifty to Seth, thirty to Idrees or Enoch, ten to Abraham; and the other four, being the Pentateuch, the Psalms, the Gospel, and the Ḳur-án, were successively delivered to Moses, David, Jesus, and Moḥammad; which last being the _seal_ of the prophets, those revelations are now closed and no more are to be expected. All these divine books, except the four last, they agree to be now entirely lost and their contents unknown; though the Sabians have several books which they attribute to some of the antediluvian prophets. And of those four, the Pentateuch, Psalms, and Gospel, they say, have undergone so many alterations and corruptions, that though there may possibly be some part of the true word of God therein, yet no credit is to be given to the present copies in the hands of the Jews and Christians.—S. [191] ‘El-Jánn’ is here used as a name of Iblees, the father of the jinn. It also signifies the jinn themselves. [192] According to a tradition of the Prophet, the height of Adam was equal to that of a tall palm-tree. [193] The Moḥammadans say, that when they were cast down from Paradise [which is in the seventh heaven], Adam fell on the isle of Ceylon, or Sarandeeb, and Eve near Juddah (the port of Mekkeh) in Arabia; and that, after a separation of two hundred years, Adam was, on his repentance, conducted by the angel Gabriel to a mountain near Mekkeh, where he found and knew his wife, the mountain being thence named ´Arafát; and that he afterwards retired with her to Ceylon.—S. [194] The prayer is inserted by the commentary from Ḳur. vii. 22. [195] This word has various significations in the Ḳur-án; sometimes, as in this passage, it signifies _divine revelation_, or _scripture_ in general; sometimes the _verses_ of the _Ḳur-án_ in particular; and at other times, _visible miracles_. But the sense is easily distinguished by the context.—S. [196] Called in Arabic Hábeel and Ḳábeel.