As to the interpretation of what they say, that the prophet had no shade――this refers to an able son: as after Muhammed (the peace of the Highest be upon him!) the prophetic mission did not devolve upon a son of his: hence the saying that he had no shade. It is also said, that never a fly sat upon the body of the prophet; which means that he never was tainted by avarice. [126] معجزة, _mâjezet_, is an extraordinary thing, operated by prophets for the confirmation of their prophecy. [127] كرامة, _kerámet_, signifies a prodigy, or sign, manifested by any pious person without his claiming prophetic dignity.――(See Pococke, _Specim. Hist. Arab._, p. 186. 1st edit.) The Asiatic Doctors admit that extraordinary things may be operated by men who pretend to be _deities_, _prophets_, _Valis_ (Saints, of whom more hereafter), and _magicians_, who are supposed to command demons. Thus they quote Pharaoh, who arrogated divinity to himself, and performed miracles, and thus it shall be with the Antichrist. Celestial favors granted to Valis are believed by the orthodox Muhammedans, upon the strength of the Koran and authentic traditions. To these are added innumerable tales accredited among the superstitious, some of which are ingeniously combined with a moral lesson. Jâmi, in his _Lives of Sufis_, quotes the following words of another illustrious personage, whom he does not name: “The principle on which all is comprised is, that, when a man performs an extraordinary action, renouncing something which other men are wont to do, or which he himself was wont to do, God also, on his part, by a sort of compensation, changes, in that man’s favor, something in the ordinary course of nature. It is that which the vulgar call _Kerámet_. But distinguished men understand by this word the divine favor which gave a man aid and force to renounce the things to which he was accustomed. This is what we understand by _Keramet_.” This explanation differs from that given above. The whole doctrine relative to this subject is united with that of Sufism, which is hereafter to be developed.――(See _Notices et Extraits des MSS._, vol. XII. pp. 357-369.) [128] الهام, _ilhám_, means what is thrown in a man’s mind by way of _emanation_, or with the exclusion of diabolical suggestions; that is, not by way of thought and reflection. It is also explained, a knowledge which rises in a man’s heart and excites him to action without his demanding a prodigy, or the investigation of a proof for believing the truth of what is so revealed to him.――(See _Definitions of Jorjáni, Ext. et Not. des MSS._, vol. X. pp. 76-77.)