108 The CORÂN

that it (the Corân) hath been sent down from thy Lord in truth. Wherefore, be not thou (O Mahomet!) among those that doubt.

"Those to whom We have given the book, i.e. the Tourât," Jelalooddeen,—or rather generally the Jewish and Christian Scriptures; so Baidhâwi,—"meaning the believers of the people of the book," المراد مومنوا أهل الكتاب

This, like previous passages (Arts. VII., XIII., XV., &c.), implies a similarity or coincidence between the contents and doctrines of the Corân, and those of the previous Scriptures; and the testimony of the people, in whose hands God had placed the Scriptures, is adduced as a satisfactory proof of the truth of the Corân and as a reason why Mahomet himself should not doubt. The remarks upon the previous passages are equally applicable here.

XL.—SURA VI., v. 124.

سورة الأنعام

وَإِذَا جَاءتْهُمْ آيَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَا أُوتِيَ رُسُلُ اللّهِ

And when a verse cometh unto them, they say,—We will not believe until there is brought unto us (a revelation) like unto that which the apostles of God brought.

The people of Mecca, who opposed Mahomet, declined to receive any verse of the Corân until he should bring a revelation resembling the books of the


previous prophets. An indirect reference is thus made to the Jewish and Christian revelations, the general character and style of which were known in Arabia, and even amongst the idolaters of Mecca.

XLI.—SURA VI., v. 154.

سورة الأنعام

ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ تَمَامًا عَلَى الَّذِيَ أَحْسَنَ وَتَفْصِيلاً لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لَّعَلَّهُم بِلِقَاء رَبِّهِمْ يُؤْمِنُونَ

Then We gave Moses the book complete as to whatever is excellent, and an explanation of every matter, and a direction and a mercy, if haply they might believe in the meeting of their Lord.

Complete, &c., or (as Sale), "a perfect rule unto him who should do right."

The previous Scriptures are thus complete and perfect in all that is excellent,—they are an explanation of every matter,—a guide to salvation and a mercy. Could higher praise have been given to them? and why is it that notwithstanding this praise, those Scriptures are so little valued and referred to by the present followers of the Corân?

But if the former Scriptures were thus perfect, what was the need of this new revelation in the Corân? The succeeding verse answers the question.