[111] Qur’ān viii. 17. Muhammed cast sand at the foe in two battles, Badr and Hunayn.
[112] This account of the Vazīr’s various forged books is an allusion to the various Gospels and Epistles, canonical and spurious, that sprang up in the early Christian Church.
[113] The Roman conquest of Greece, Asia Minor, and Syria completely effaced from the Eastern mind all recollection of previous actors on those scenes. Even “Alexander the Great” is to them “Alexander the Roman,” like our Jelālu-’d-Dīn, “Er-Rūmī.“
[114] An allusion to the contests of the bishops of Rome, Constantinople, Alexandria, Antioch, Jerusalem, &c., &c.
[115] The mystics of Islām call God and the spirit the sense, of which material existences are the outward expression; as we say: ”The letter and the spirit.“ The constant play of the original on these words is lost in the version.
[116] An allusion to Qur’ān xviii. 12; not a verbal quotation.
[117] A grammatical variant of Qur’ān xxi. 107. Muhammed is meant.
[118] An allusion to Qur’ān xlix. 3; not a quotation.
[119] In Qur’ān lxi. 6, is the assertion that Jesus, in the Gospel, foretold the advent of Muhammed by the name of Ahmed. This is generally explained as a translation of περικλιτός, misread for παράκλητος in John xiv. 26. The two words have very much the same meaning: much-praised, most laudable, laudatissimus. Muhammed is mentioned by many names, forty, fifty, sixty; some say a thousand.
[120] Muhammed gained the name of Trusty, El-Emīn (Al-Amīn), long before he declared himself commissioned to call his countrymen to acknowledge the unity of God, the resurrection, judgment, and future life.