[53] Ibn Khaldoun says that Zamakchori, (a theologian of good repute for learning in the sixth century A.H.), remarked on these letters as follows:--They indicate that the style of the Quran is carried to such a degree of excellence, that it defies every attempt to imitate it; for this book which has been sent down to us from heaven is composed of letters. All men know them all alike, but this power disappears when, in order to express their ideas, they want to use these same letters combined." On this curious passage Baron de Slane remarks that the author is not very clear, and that the Turkish translator of Ibn Khaldoun gives the sense of the passage as:--"God has placed these letters in several Suras as a sort of defiance; as if He had said:--'Voila les elements dont se compose le Coran; prenez-les et faites-eu un livre qui l'egale par le style.'" Ibn Khaldoun, vol. iii. p. 68. [54] The last verse revealed at Mecca was, "This day have I perfected your religion for you, and have filled up the measure of my favours upon you; and it is my pleasure that Islam be your religion; but whoso without wilful leanings to wrong shall be forced by hunger to transgress, to him, verily, will God be indulgent, merciful." (Sura v. 5). Ibn Khaldoun vol. i. p. 206. [55] The arrangement made by Professor Th. Noeldeke in his "Geschichte des Qurans" is considered by Stanley Lane Poole to be the best. Rodwell's English version of the Quran is, with some exceptions, an example of this order. [56] On ordinary occasions any verses may be chosen. The 112th Sura is the one generally repeated. [57] Tafsir-i-Husaini, p. 216. [58] Sharh-i-'Aqaid-i-Jami, p. 131. [59] Commentary on the Holy Bible by Syed Ahmad, C.S.I., vol. i. p. 268. See note on this in chapter 4. Section 'Prophets.' [60] Niaz Namah, by Maulavi Safdar 'Ali, p. 250. [61] Biographical Dictionary, vol. ii, p. 679. [62] "He ranked as a high authority in the Traditions and was well versed in all the sciences connected with them." Ibn Khallikan, vol. ii. p. 680. [63] The Kafi, by Abu Ja'far Muhammad, A.H. 329. The Man-la-yastah-zirah-al-Faqih, by Shaikh 'Ali, A.H. 381. The Tahzib and the Istibsar by Shaikh Abu Ja'far Muhammad, A.H. 466. The Nahaj-ul-Balaghat by Sayyud Razi A.H. 406. [64] If the Isnad is good, internal improbability carries with it little weight against the genuineness of a Tradition. There is a saying current to this effect:--"A relation made by Shafa'i on the authority of Malik, and by him on the authority of Nafi, and by him on the authority of Ibn Omar, is really the golden chain." [65] Nur-ul-Hidayah, p. 5. [66] A full account of these will be found in the preface to the Nur-ul-Hidayah, the Urdu translation of the Sharh-i-Waqayah. [67] Sharh-i-'Aqaid-i-Jami, p. 123. [68] Kisas-ul-Anbiya,--"Lives of the Prophets." [69] Hyat-un-Nafis. [70] The Shia'hs in claiming freedom from sin for the infallible Imams are more logical than the Romanists, thus:--