Section 3. The Opinions of Dr. Kennicott and others on the general corruption of the Hebrew Scriptures examined. The testimony of Capellus as to the Versions. The principal varieties discoverable in the MSS. do not affect the general declarations of the Scriptures on points relating to Religion... 516-533 CHAP. III. The usual definitions of Miracles difficult of

application in our present question. The Statements of the Scriptures on this subject, the surest criteria by which any one might be known to be a true Prophet: namely, the prediction of future events, in support of doctrines conformable with those already revealed. Mohammed's Claim tried by these criteria. Some statements of the Moola considered and refuted... CHAP. IV. Man's general Character as detailed in the Scriptures. The provisions both temporal and spiritual provided for him by his Maker. Objections of the Mohammedans answered, &c. with some Remarks on the whole 548-584

533-548

Notula addenda p. vi (Preface.)

Xavier, it should seem, came to Lahore during the reign of the Emperor Acber. We are told at page xxiv, that he left Goa at the request of the king. If I am not mistaken, the letter which brought him from Goa is preserved among the letters of Abul Fazl, and, in the copy of that work which I possess, it is the seventh from the

سپاس بیقیاس نثار بارگاه حضرت beginning, commencing with پادشاه حقیقی که مملکتش مصیون از صدمه زوالست .c&

Page cxviii. It appears from page 223, that the Rejoinder of Mirza Ruzá was written A. H. 1228, i. e. A. D. 1813, the year after Mr. Martyn's death.

TRANSLATION

OF

THE ARABIC TRACT

OF

Mirza Ibrahim.

In the name of the compassionate and mer

ciful God.

Praise be to God the Lord of created beings, and benediction and peace upon the person chosen for his Messenger, and particularly upon our Prophet Mohammed the seal of Prophets and Apostles, and upon all his posterity and companions. But to proceed; since a certain Christian Priest has requested me to set down the proofs upon which I rely respecting the mission of our Prophet Mohammed after Christ (upon our Prophet and upon him be peace) it became my wish to write the following pages, hoping they may be of advantage to him, or to others who are in quest of the truth and should he think proper to reply, it is hoped he will refrain from a mere strife about words, which is, at best, but the offspring of folly :* " for God

* Sale's Koran, Vol. II. p. 5.

A

directeth whom he pleaseth into the right way.' And may he grant to both him and us a disposition to justice, as well as an aversion to prejudice. and mere dispute.

I say then (and from him I ask assistance) that the reality of a prophetic mission cannot be established, in the estimation of those who are not Prophets, but by the production of a miracle*; that is, by an effect exceeding common expe

* This definition of a miracle is also given in the

المعجزة امر خارق : or, book of definitions, thus التعريفات للعادة داعية الي الخير والسعادة مقرونة بدعوي النبوة قصد بها اظهار صدق من ادعي انه رسول من

الله

"A miracle is an event exceeding experience, calculated to excite men to virtue and happiness, accompanied by a claim to prophecy: the object of which is to afford proof of the truth of one, who says that he is a Prophet, being sent from God." But, as there are other miracles spoken of occasionally by the Mohammedans, it might be proper to notice them in this place. In the same work we

الكرامة هي ظهور امر خارق .have the following account of them قبل شخص غير مقارن لدعوي النبوة فما لا يكون للعادة مقرونا بالايمان والعمل الصالح يكون استدراجا وما يكون مقرونا

من

. بدعوي النبوة يكون معجزة

"Elkarámat (or a wonder, as

I shall translate it wherever it occurs in this work) is the production of an event, exceeding common experience, by some person who makes no claim to prophecy. But, such extraordinary event, brought about without faith and good works, is called Istidraj (or prodigy): but that which is accompanied by a claim to prophecy is a miracle." This has been cited by Pococke, Specimen Hist. Arab. p. 191.

rience, corresponding to a claim of prophecy made, and accompanied by a challenge to produce the like.*

It is not here intended to dwell upon the propriety of this definition; but to proceed to shew, that the question at issue must be determined by three considerations. First, that it be known, that this extraordinary event, upon which the miracle is founded, be not necessarily confined to any one art or thing exclusive of others; but only, that every thing which man, considered merely as such, cannot perform, may constitute such extraordinary event, whether it be brought about by art, craft, sound, writing, or any thing else, provided that no other can do the same. Such must be the extraordinary event. In the next place, it must be accompanied with a chal

The latter of these words, which is .المقرون بالتحدي

*

rather of unusual occurrence, is thus explained in the

اللغات. تحدي از کسی در خواستن کسي که با او برابري کند در is the requesting تحدي ie. كاري و يا معترف شود بعجز خود

some one to do something equal to what has been done by another, or to confess his inability to do so. Again in the

تحدي برابري کردن در کاري و پيش خواندن خصم را Soorah To do something equal to another .تحدي ie وغلبه جستن

in any affair: also to challenge any one, and to endeavour to overcome him.