[152] "Have We not opened thine heart for thee." (Súra 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-Aqáíd-i-Jámí.
[154] Tafsír-i-Husainí. 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'ráj 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 Káfir, (infidel) as he denies the statement of a 'nass' or plain text of the Qurán. He who denies the ascension to heaven, and the wonderful account of the night's proceedings preserved in the Traditions is a "fásiq," (sinner), though he remains a Muslim.
[157] Some commentators make no distinction between the first and second blast, as only two are distinctly mentioned in the Qurán.
[158] Sharh-i-'Aqáíd-i-Jámí, p. 183.
[159] According to Búkhárí and to Muslim, this perspiration will flow to a distance of seventy yards from, and reach up to the lobe of the ears of those who perspire.
[160] "That is, they will know the inhabitants of Paradise by their whiteness, and the people of Hell by the blackness of their faces."
[161] For some curious opinions with regard to the state of the soul there see Sale's Preliminary Discourse, Section iv., p. 55.