ill be found fully detailed in Sura xxxiii. 36-38 and in Sura lxvi. 1-5.

One of the most important verses is: "Verily, we have won for thee an
undoubted victory, in token that God forgiveth thy earlier and later
fault." (Sura xlviii. 1-2). {157} It is not quite clear what victory is
here referred to. According to the Tafsir-i-Husaini, some commentators say
that it is the taking of Mecca, the past tense being prophetically used for
the future. The following explanations are given of the expression "earlier
and later fault." (1) God has forgiven thy sin committed before and after
the descent of wahi, (2) before and after the taking of Mecca, or (3)
before the descent of this Sura. (4) The commentator Salmi says: "The
earlier sin refers to the sin of Adam committed when Muhammad was in the
loins of his great ancestor and thus connected with him; the later sin
refers to the followers of the Prophet, and in that way is connected with
him, just as the sin of Adam was the predecessor and the cause of their
sin." (5) Imam Abu'l-Lais says: "The words refer to the sin of Adam, and to
those of the followers of the Prophet. Both are connected with Muhammad,
because the former is forgiven by the blessing, and the latter by the
intercession of Muhammad."[150]

From these extracts from the Quran it appears that sin is imputed to
prophets, though Muslims evade the charge by the casuistry I have already
referred to. Be that as it may, it is a striking fact that the one sinless
member of the Anbiya-ulul-'Azm, the one sinless prophet of Islam, is none
other than Jesus Christ. There is no passage in the Quran which hints at
sin, even in the modified form in which Muslims attribute it to other
prophets, being committed by him: no passage which speaks of His seeking
for pardon.

It is the universal belief that prophets work miracles, (mu'jizat). A
miracle is defined to be "Kharq-i-'adat," that is, something contrary to
the usual course of nature.

The object for which a miracle is performed must be a moral one, and
chiefly to attest the truth of the statements made by the prophet. Although
Muhammad makes, in the {158} Quran, no distinct claim to the power of
working miracles,[151] his followers maintain that in this, as in all other
respects he was equal to all and superior to some prophets, and produce
various passages of the Quran in support of their view. Thus, according to
Shaikh Jelal-ud-din Syuti, if to Adam was given the power of n