18 Azar. This form is probably borrowed from Athar, as Terah is called by Eusebius. See Maracci Prodr. iv. 90. Compare a similar narrative (Midr. Rabbah on Gen. par. 17) in which Abraham is given over by his idolatrous father Zarah to Nimrod, who says, "We will adore the Fire:" "Rather," said Abraham, "the water which puts out fire." "The Water then"–"Rather the clouds that bear the water." "The Clouds then"–"Rather the wind which scatters the clouds." "The Wind then"–"Rather man who endures the wind." Whereupon Abraham was thrown into the furnace. It is quite possible that in what follows, Muhammad may have intended to imply that Abraham had renounced the Sabian starworship of his fathers, and to vindicate him from the habit of consulting the stars attributed to him by the Talmudists. Shabbath, fol. 156, col. 1. "Abraham replied, I have consulted my Astrology." Comp. Rashi on Gen. xv. 5. See Maim. Yad Hachaz. vii. 6. 19 Comp. Gen. xv. 5. 20 See Sura xxi. 52. 21 Lit. unless that my Lord shall will anything. 22 Or, confuse not their faith with wrong, injustice, i.e. idolatry. 23 Koran. 24 This verse and the following were probably added at Medina after the Hejira; at least it is difficult to conceive that Muhammad would have ventured thus to have written at Mecca. 25 This verse is said to have been revealed at Medina and to be aimed at the false prophets Moseilama, Aswad and Amsi; also at Abdallah Ibn Saad, Muhammad's secretary, who for corrupting the sacred text and apostacy, was one of the ten proscribed at the taking of Mecca. 26 In the womb. 27 Of all sorts. 28 Lit. attaineth to. Mr. Lane renders, "the eyes see not Him, but He seeth the eyes." 29 The verses of the Koran. 30 Comp. Ex. xxii. 28. 31 Notwithstanding this disclaimer, the Muslim tradition, etc. speak of many of their Prophet's miracles. See Maracci's Prodr. p. ii. p. 16, and 30 46. 32 Verses 118-121 seem misplaced, and should probably follow 154. 33 Lit. the outside of iniquity and its inside. Some understand these words of open sins, and secret sins. 34 That is, God's method of dealing with the guilty was to send apostles previous to the execution of his judgments. 35 It appears to have been the custom of the idolatrous Arabs to set apart one portion of their fields for the Supreme God, and the other for the inferior gods represented by their idols. If any of the fruit happened to fall from the part consecrated to the idols into that consecrated to God, they restored it, but if the reverse occurred, they gave it to the idols. God, said they, is rich and can dispense with it. The secret, however, was that the idols' portion was reserved for the priests, Beidhawi. Freytag mentions the names of 73 idols worshipped by the Arab tribes, previous to Islam (Einl. pp. 270 and 342 357) and generally with Allah, as Supreme God. 36 Comp. Sura [cxiv.] v. 102. 37 Comp. Sura xvii. 33, p. 167. 38 See verse 120 above.