ܙܚ هدي اي اقامتها حسنة ولا يتعلق بتركها كراهة ولا في قيامه وقعوده ولباسه عليه السلام في قيامه AL كسير النبي

Sonna is, in law, the observance of religion in matters, respecting which there is no positive and necessary command: also the general practice of the Prophet, with some few exceptions. Now this general practice in matters of religion, is called, the Sonna of guidance; but in those of common occurrence, the Sonna of excess*. The Sonna of guidance is that, by the due performance of which, religion is rendered complete; and the dereliction of which is either detestable or sinful. The Sonna of excess is that, to embrace which constitutes guidance; that is, its performance insures good works, but the dereliction of which is neither detestable nor sinful; as for instance, the custom of the Prophet in his rising, sitting, or putting on his clothes, (i. e.) the Prophet's practice in these respects is not binding.

In the margin we have this note.

السنة ما واظب النبي عليه السلام والواجب ما شرع لاكمال الفرض والسنة لاكمال The Sonna is that which was الواجب والادب لاكمال السنة

constantly practised by the Prophet. That which is of canonical obligation, has been legislated for the fulfilment of the positive precepts. The Sonna, therefore, is for the fulfilment of that which is of canonical obligation: and discipline is for the fulfilment of the Sonna." I understand the Sonna, therefore, to

, حديث mean, the general practice of Mohammed; and the

Hadith, to signify the accounts in which a description of that practice is said to be preserved. See also D'Ohsson's Tableau de l'empire Ottoman, Introd. pp. 2. 11—12.

Sonna.

These are called by D'Ohsson the constant and inconstant

TRANSLATION

OF

MR. MARTYN's FIRST REPLY

TO THE FOREGOING TRACT.

THE Christian Minister thanks the celebrated Professor of Islamism for the favour he has done him in writing an answer to his enquiries; but confesses, that after reading it a few doubts occurred to him, on account of which, and not for the mere purpose of dispute, he has taken upon himself to write the following pages.

That a miracle is something which exceeds common experience is certainly true for the very object of a miracle is to shew, that he who performs it has been sent from God: and this cannot be known except by some act exceeding human power: nor can human power be known but by human experience. Human experience, however, is not confined to any particular tribe or people, to the exclusion of any individual for there may be something which one man may do, which others cannot, and yet not

exceed human

power. But if it be said, that the power of one community is sufficient to determine that of mankind, why may not the same be said of any one family? or of three, two, or even one individual?

If again it be said, that when learned communities are unable to produce an equal, much less can those who are ill informed, we reply; The inability of the ignorant to perform such acts, consists not in incapacity, but in want of experience for should others, who have greater experience, make the attempt it is possible they may succeed. And hence it appears, that a miracle must exceed universal and not particular experience.

Should it be asked, how then are we to know what universal experience is? or, consequently, whether any given performance is miraculous or not, since it may be common with some, even to walk upon the water? we reply: By such reasoning it might be made doubtful, whether the sun's rising in the east be usual or not, until every part of the world shall have been visited, and enquiry made on the subject. But if any one will give himself the trouble to consider, that as the sun's rising in the east is very well known to be usual, he will have no difficulty in coming to the conclusion, that its rising in the west is a circumstance which never takes place. The general silence, therefore, observable on this point, will be sufficiently convincing, that

F

the sun's rising in the cast is conformable to common experience.

Again, what has been said, in the outset, viz. that a miracle is not necessarily confined to any one art to the exclusion of others, is generally true ; but not wholly so; for some strange act, which really comes from God, may be performed in a science now unknown, such, for instance, as Alchymy, but could not be said to exceed common experience. And not only so, but even in some art, in which men have experience, but of which they have no necessity for where there is no necessity, there is generally no effort: and, where there is no effort, human power must remain unknown; contrary to what would be the case, wherein every one makes an effort: or, in which he knows, effort would be fruitless. In such case then there would be no doubt, whether such act exceeded human power or not.

But with regard to what has been said in the second place, (p. 4.) namely, that a miracle must be known to be such by the confession of the learned, who affirm that they are unable to produce its equal, we reply: Their confession in this place must be understood as applying to themselves alone, and not to all mankind: for it is impossible they can know the power of all mankind; and consequently, their own inability to produce an equal, can by no means be construed as affording proof that such act is really

a miracle. The utmost that can be enquired of the learned in this case is, whether such act, to which they are unable to produce an equal, belong to the science which they profess or not. Now, if it belong to the science which they profess, and they are unable to produce its equal, it will not therefore follow, that it must be a miracle for nothing is more common, than to find one Professor of some science, so far excel others, as to put it completely out of their power to equal him. But if it do not belong to their science, or such Professors confess their ignorance on this point: but persist in declaring their inability to produce an equal, we then affirm that it cannot hence follow, that such extraordinary act is really a miracle for whether it be without the compass of the sciences, or not, but the Professors of science unable to produce an equal, the next supposition may be, that it has been produced by magic: or, that the Professors have, by the influence of magic, been disabled from producing its equal: this being the species of magic most commonly believed to take effect.

In this case it might be asked, how then are we to know, that the works of Jesus and Moses are not to be referred to the influence of physic and magic, unless we believe the attestations of the Physicians and Magicians to this point, because it might otherwise be supposed, that