Mahomet no doubt believed that there were prophecies in the Old Testament, favourable to his mission, which the Jews of Medina, though possessing in their Scriptures, did not choose to bring forward.

Whether there really were such passages, it does not, at present, concern us to enquire. What is plain, and beyond dispute, is, that in the text, Mahomet refers to the Jewish Scriptures as inspired, extant, and genuine:—they are also spoken of in a manner implying that they were possessed in a complete and perfect state by the Jewish tribes at Medina, although those tribes were not candid enough to bring them all forward, but only such of the sheets or scrolls as suited their purpose and argument. Observe that the Book of Moses is here called "a light and guide to mankind."

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

And this book We have revealed,—blessed,—certifying the truth of that (revelation) which precedeth it, and that thou mightest admonish the people of the city (Mecca) and those around it.

"That which is before it, i.e. the books preceding it." الذي بين يديه قبله من الكتب Jelalooddeen—. "The Tourât or (other) books preceding the Corân." يعني التوراة أو الكتب التي قبله Baidhâwi.

This passage immediately follows the preceding text quoted in Art. XXXVII. The main characteristic of the Corân is still that it attests the preceding Scripture, being especially intended for the people of "the Metropolis " (Mecca), and those that dwelt around it.