Note 53 — DICTIONARY OF ISLĀM. (continued 14)

Muḥammad made but scanty allusions to the early patriarchs, Joseph only excepted; but concerning Moses, it was his interest to be more profuse in his communications, possibly from the desire to be considered like him, as he is generally thought to have taken that prophet as his model. Among the oppressions which Pharaoh exercised towards the Jews, are named his ordering their children to be cast into the water. Moses, the son of ʿImrān was put into an ark by his mother; Pharaoh’s wife, observing the child, rescues him from death, and gives him back to his mother to nurse. When Moses was grown up, he sought to assist his oppressed brethren, and kills an Egyptian; being the next day reminded of this deed by an Hebrew, he flees to Midian, and marries the daughter of an inhabitant of that country.53 When about to leave Midian, he sees a burning bush, and, approaching it, receives a call to go to Egypt to exhort Pharaoh, and perform miracles; he accepts the mission, but requests the aid of his brother Aaron.54 Pharaoh, however remains an infidel, and gathers his sorcerers together, who perform only inferior miracles; and, in spite of Pharaoh’s threats, they become believers.55 Judgment falls upon the Egyptians; they are drowned, whilst the Israelites are saved.56 A rock yields water. Moses receives the law,57 and desires to see the glory of God.58 During Moses’ absence, the Israelites make a golden calf, which he destroys, and reducing it to powder, makes them drink it.59 After this, Moses chooses seventy men as assistants.60 The spies sent to Canaan are all wicked with the exception of two: the people being deceived by them, must wander forty years in the desert.61 Korah, on quarrelling with Moses, is swallowed up by the earth.62 [KORAH.] The marvellous journey of Moses with his servant is not to be omitted in this summary of events.63 Among the details deserve to be mentioned, that Hāmān and Korah were counsellors of Pharaoh.64 It is not surprising that Muḥammad should associate Hāmān with Pharaoh as an enemy of the Jews, since he cared little when individuals lived, provided they could be introduced with advantage. Korah, according to Jewish tradition, was chief agent or treasurer to Pharaoh.65 The ante-exodus persecution of the Jews is ascribed to a dream of Pharaoh.66 This is in exact accordance with Jewish tradition, which, as Canon Churton remarks, has in part the sanction of Acts vii. and Hebrews xi., though not found in Exodus: “The sorcerers said to Pharaoh, A boy shall be born who will lead the Israelites out of Egypt. Then thought he, Cast all male children into the river, and he will be cast in among them.”67 The words (Exod. xi. 7), “I will call one of the Hebrew women,” produced the Rabbinical fiction, “Why just a Hebrew woman? This shows that he was handed to all the Egyptian women; but he would not drink, for God said, The mouth which shall once speak with me, should it drink what is unclean?”68 This was too valuable for Muḥammad to omit from the Qurʾān.69 Although it is nowhere said in the Bible that the sign of the leprous hand was wrought in the presence of Pharaoh, yet the Qurʾān relates it as having there taken place.70 And in this also it was preceded by Jewish tradition—“He put his hand into his bosom, and withdrew it leprous, white as snow; they also put their hands into their bosoms and withdrew them leprous, white as snow.”71 Again, among Moses’ own people, none but his own tribe believed him.72 This Muḥammad doubtless inferred from the statement of the Rabbis: “The tribe of Levi was exempted from hard labour.”73 Among the sorcerers of Egypt, who first asked for their wages, and then became believers, when their serpents were swallowed by that of Moses,74 Pharaoh himself was chief.75 Here, again, Muḥammad is indebted to Judaism: “Pharaoh, who lived in the days of Moses, was a great sorcerer.”76 In other places of the Qurʾān, Pharaoh claims divinity,77 and Jewish tradition makes him declare, “Already from the beginning ye speak falsehood, for I am Lord of the world, I have made myself as well as the Nile”; as it is said of him (Ezek. xxix. 3), “Mine is the river, and I have made it.”78 The Arab prophet was much confused with regard to the plagues; in some places he enumerates nine,79 in others only five, the first of which is said to be the Flood!80 As the drowning in the Red Sea happened after the plagues, he can only allude to the Deluge.