[324] The Prophet's confession of his inability to perform miracles did not deter his followers from inventing them after his death. Thus it was said that he caused the infidels to see "the moon cloven asunder" (Koran, liv, I), though, as is plain from the context, these words refer to one of the signs of the Day of Judgment.
[325] I take this opportunity of calling the reader's attention to a most interesting article by my friend and colleague, Professor A. A. Bevan, entitled The Beliefs of Early Mohammedans respecting a Future Existence (Journal of Theological Studies, October, 1904, p. 20 sqq.), where the whole subject is fully discussed.
[326] Shaddád b. al-Aswad al-Laythí, quoted in the Risálatu ’l-Ghufrán of Abu ’l-‘Alá al-Ma‘arrí (see my article in the J.R.A.S. for 1902, pp. 94 and 818); cf. Ibn Hishám, p. 530, last line. Ibn (Abí) Kabsha was a nickname derisively applied to Muḥammad. Ṣadá and háma refer to the death-bird which was popularly supposed to utter its shriek from the skull (háma) of the dead, and both words may be rendered by 'soul' or 'wraith.'
[327] Nöldeke, Geschichte des Qorâns, p. 78.
[328] Cf. also Koran, xviii, 45-47; xx, 102 sqq.; xxxix, 67 sqq.; lxix, 13-37.
[329] The famous freethinker, Abu ’l-‘Alá al-Ma‘arrí, has cleverly satirised Muḥammadan notions on this subject in his Risálatu ’l-Ghufrán (J.R.A.S. for October, 1900, p. 637 sqq.).
[330] Journal of Theological Studies for October, 1904, p. 22.
[331] Ibn Hishám, p. 411, l. 6 sqq.
[332] Ibid., p. 347.
[333] L. Caetani, Annali dell' Islam, vol. 1, p. 389.