ary mortals is
maintained on the authority of:--"Are not the friends (Auliya) of God,
those on whom no fear shall come, nor shall they be put to grief." (Sura x.
63.)

[144] Sharh-i-Aqaid-i-Jami, p. 125.

[145] Sirat-ul-Islam, p. 18.

[146] This is an orthodox blow at the Shia'h practices in the month of
Muharram. Shia'hs consider this a good act.

[147] Takmil-ul-Iman, p. 18.

[148] It is said Adam's sin was a mere slip but it brought good to the
world. Had he remained in Paradise the world would not have been peopled;
and the word of God "I have not created men and jinns, except for worship,"
would not have been fulfilled.

[149] That is, according to the commentator Beidawi,--"Thy remissness in
propagating Islam."

[150] Tafsir-i-Husaini, p. 332.

[151] On the contrary, he seems to disclaim such a power. Thus the Quraish
said: "By no means will we believe on thee till thou cause a fountain to
gush forth for us from the earth; or, till thou have a garden of palm-trees
and grapes, and thou cause forth-gushing rivers to gush forth in its midst;
or thou make the heaven to fall on us, as thou hast given out, in pieces;
or thou bring God and the angels to vouch for thee, &c. Say: Am I more than
a man, an Apostle?" (Sura xvii. 92-95). Former prophets, Muhammad used to
say, were sent to their own sect, but he was sent for all. Their miracles
were confined to their own times. The Quran the great miracle of Islam, was
for all ages. He needed no other sign than this.

[152] "Have We not opened thine heart for thee." (Sura xciv. 1). Tradition
relates that when young, two angels cut open his breast, and took out a
black drop; many other marvels are also connected with this event.

[153] Sharh-i-Aqaid-i-Jami.

[154] Tafsir-i-Husaini. p. 362

[155] For a graphic account of these events see "Literary Remains of
Emmanuel Deutsch," pp. 99-112.

[156] "All that Muhammadans must believe respecting the Mi'raj is that the
Prophet saw himself, in a vision, transported from Mecca to Jerusalem, and
that in such a vision he really beheld some of the greatest signs of his
Lord." Essays by Syed Ahmad, Essay vi. p. 34. This, though a legitimate, is
not, however, an orthodox opinion; which is, that he who denies an actual
bodily migration from Mecca to Jerusalem is a Kafir, (infidel) as he denies
the statement of a 'nass' or plain text of the Quran. He who denies the
ascension to heaven, and the wonderful account of the night's pr