the Prophet, that upon the night in question, the moon was divided. And of these the principal are, Ibn Masood, Ins, Hadíka, Abd Allah Omar, Abd Allah Ibn Abás, and Habír Ibn Matam. The latter of whom has further stated, that when these travellers returned, they all agreed in saying, that they saw the moon divided on that night, just as it has been described. It is also related by Zohák, that Abu Jahl persevered in declaring, that all this was mere magic, and proposed that messengers be dispatched to other places to enquire, whether any such thing had taken place or not. These, however, brought back the intelligence, that the inhabitants of such places had seen the phenomenon on the night specified. Still the infidels persisted in saying, that this was mere magic; which has found its way into various cities, and gained credit. And hence it is, that doubts respecting the dividing of the moon have originated, no less than on the sun's being turned back in its course*; the answers to all of which depend so much upon the principles of natural philosophy, as not to admit of being introduced into this Tract. But if it should be the will of Providence that these questions should be considered more at length, the Author of this Tract has no hesitation in promising so to conduct the investigation, that no further doubt shall remain on the subject. Upon the principle, then, that where we cannot obtain all we wish, it is laudable to obtain all we can, the above accounts have been introduced from the Hadith, which it has been hoped may suffice on this occasion. They who wish for more must have recourse to the Hadith itself.

حي بر آن سرور ظاهر شد و زمان نزول چندان امتداد یافت که آفتاب بدیار مغرب شتافت وچون وحي منجلي کشت رسول صلي از امیر المؤمنين علي عليه السلام پرسيد که نماز عصر گذارده امیر المومنين كفت ني يا رسول الله طاعت تو در و حضرت پیغمبر مناجات کرد که الهي اکر علی

وطاعت رسول تو بوده آفتاب را بجهت او باز کردان تا بادا صلوة عصر قیام نماید و از اسماء بنت عمیس مرویست که گفت بعد از آنکه آفتاب غروب شده بود دیدم که طلوع نمود وبر کوه تافت چنانچه لمعان چشمه خورشید را خلایق براي العین مشاهده کردند

In the station of Sahba (a place near Khaibar) the Almighty turned the sun back in its course in order to enable Ali to perform his evening's devotions. The circumstances are these. Upon a certain day, when the Prophet was in this place, he reclined his sacred head upon the bosom of Ali, in order to enable Ali to observe what impression a revelation should make upon the Prophet. But as the revelation delayed in coming, the sun went down. When the revelation had been made, the Prophet asked Ali, whether he had said his evening prayers or not. Ali said, No. The Prophet then prayed thus: O God, if Ali be thy and my servant, his grant that the sun may turn back, to enable him to say evening prayers. Now, it has been related by Asma the daughter of Amís, that after the sun had gone down, she saw it rise and pass over the mountain, so that people beheld its rays with their own eyes."

In the second volume of the Habeeb Alasáyar (a work containing accounts of the twelve Imáms, by Khondemir) we have the following account of the other miracle.

&c.

و از جمله كرامات امیر المومنين حيدر ديكري آنست که آفریننده سپهر مدور دو بار جهت انحضرت رد آفتاب کرد کرت اول در زمان حیات حضرت سید کاینات بود و نوبت ثاني بعد از وفات انحضرت وكيفيت آن چنان است که در زماني که اختر برج ولایت متوجه کوفه بود چون خواست که از فرات عبور نماید وقت نماز عصر در رسید آنحضرت با بعضي از اصحاب باداي نماز قيام نموده طایفه از لشکریان بگذرانیدن چهار پایان مشغول

بوده نماز دیگر از ایشان فوت شد و در آن باب سخنان بر شاه مقالات ایشان استماع نمود از قادر زبان آوردند چون مختار مسلت فرمود که آفتاب را باز کرداند تا انجماعت نماز را بوقت نمایند و این مسلت اجابت یافته خورشید بجاي نماز دیگر باز آمد تا سایر مردم نماز گذارده آنگاه

غروب کرد .c&

It is related among the other wonders of Ali, that the Almighty turned the sun back in its course twice on his account. The first time was, during the life time of Mohammed, &c. The second, after his death. The way in which it happened was this: When Ali was marching towards Cúfa, and had an intention of crossing the Euphrates, the time for evening prayers arrived. Ali and some of his companions performed their devotions. Some of the soldiers, who were busy in sending over the beasts, missed the time of evening prayer; and, in consequence, made some words about the matter. But when Ali heard this, he prayed to the Almighty that the sun might be turned back in its course, to enable these men to perform their devotions in due time. The prayer was answered; for the sun came back to the place corresponding to the time of the evening prayer, and there it stood till the devotions were finished: it then went down.

In the second part of the Prodromus of Maracci, p. 42—3. accounts of both these miracles are given, together with the assertion of Ahmed Ibn Abd Olhalím that they are false; and that they are to be found in no respectable writer what

ever.

NOTES

(Referred to in Page 43.)

(A) As this is one of the most famous proofs adduced by the Mohammedans for the mission of their Prophet, it may be worth while briefly to consider it. I shall not take advantage of the variety of reading, namely, whether we should read, "The Greeks have been overcome," or "The Greeks have overcome," nor of the still greater variety of ways in which the Arabian commentators attempt to make out its meaning; which may be seen in Sale and Maracci. But supposing the text to have been written at first as we now have it; and that it was written upon the occasion of the Greeks having suffered several defeats by the Persians, which might have happened about the time when this was written, still I affirm, that such prediction, allowing it to have come to pass, would not be sufficient to establish its author's claim to prophecy. For a very little sagacity might have enabled Mohammed to foresee, that a powerful empire like that which was then enjoyed by the Greeks, with the unanimity which must have prevailed where the national religion was Christian, would soon be able to overcome its enemies, harassed as they had for some time been with political dissensions, and weakened by the existence of many Christian communities actually residing among them. The prophecy itself too is allowed to extend to not more than ten years after its delivery: which certainly argues better for the politics of Mohammed, than for a claim to prophecy. Among the Jews the Prophets foretold circumstances which should take place at five hundred or a thousand years' distance of time from their prediction; and, in many instances, defined both the times and circumstances with such accuracy, as to preclude the possibility of conjecture having at all been employed: this is what a prophet, in any prediction, ought to do. But here, we have nothing more than political prudence. Mohammed sees that his followers

must be encouraged: he consequently predicts what he plainly perceives will come to pass, in two, three, or ten years at the farthest. It comes to pass, and the delusion which had first arisen out of mere policy, is by a similar policy now urged. as a proof that a man, who was really a good general and statesman, must have been a prophet. But, supposing it had not come to pass, what must have been done in this case? The answer is, the prophecy is sufficiently indefinite for evasion. For first, neither time nor place is defined, when or where the Greeks are to conquer; for the word here said to designate any number from three to ten, would then have been explained in a very different way. And, as to place, it may be seen in Maracci, that the commentators differ considerably and further, that they are unable to assign the precise time or place, when or where, the event did take place. In the second place, the compilers of the Koran would probably have pointed the text differently, which would have admitted a most splendid interpretation; and which I am rather surprised they have

not adopted. Let us see how this might be done,. It

have conquered: but they, after their victory, shall certainly be overcome.' Now in this case the passage might allude to the victory obtained by the Greeks over the Persians, in the first instance, which we know took place; and to the final overthrow of the Greeks by the Mohammedans in the second, which is also true. I do not know that any Mohammedan has thought of this explanation; but I have no doubt, were they pressed with the variety of reading, which actually exists, giving this sense, they would make no scruple in adopting it.

(Note B. Ib.) This prediction is also too vague to prove any thing like a prophetical mission in its author: nor has it any thing more prophetical in it, than may be gathered from the speech of almost every General, who takes upon him to harangue his army.

(Note C. Ib.) This prediction partakes very much of the nature of the last, with this additional disadvantage, that the truth of its fulfilment depends solely upon the traditions, which, the Mohammedans themselves allow, are, in many instances, contra