and the tribes, and unto Jesus, and Job, and Jonas, and Aaron and Solomon; and we have given thee the Quran as We gave the Psalms unto David; some apostles have We sent, whom We have mentioned unto thee, and God spake unto Moses discoursing with him,”[108] and again: “Say, I am not alone among the apostles.”[109] The second principle is that Mohammed, peace be upon him, has done the work of a prophet, that is, has given Law to the people by divine revelation. This also can be known from the Quran, where God mentions it. He says, “O men, now is an evident proof come unto you from your Lord, and We have sent down unto you manifest light.”[110] By _manifest light_ is meant the Quran. Again He says, “O men, now is the apostle come unto you from your Lord; believe, therefore, it will be better for you,”[111] and again, “But those among them who are well-grounded in knowledge, and faithful, who believe in that which hath been sent down unto thee, and that which hath been sent down unto the prophets before thee;”[112] and again “God is the witness of the revelation which He hath sent down unto thee; He sent it down with his special knowledge; the angels are also witness thereof; but God is a sufficient witness.”[113] If it be said, how can the first principle be known, that is, that there is a class of men who give the Law to the people by divine revelation; and so also, how to know the second principle, that is, that which the Quran contains, about beliefs and actions, is of divine origin? We would answer that the first principle can be known by the information which these men give about the existence of things, which were not found before, but come into existence after they have informed the people about them, and in a specified time; and by their command for doing certain things, and teaching certain precepts which do not resemble the common things and actions, which can be taught by human agency. This is so because if the miracles be of the kind of laying down Laws, proving that they cannot be laid down by human education, but only through divine revelation, then it is prophecy. But the miracles which do not take the form of laws, as the dividing of the sea, etc., do not necessarily prove the prophecy of anyone. But they can only be used as supplements to the former, if they fall very near to it. But standing alone they cannot prove it, and so by themselves alone they do not lead to a cognizance of the prophets, if the other kind of miracles, which are its conclusive proofs, be not found in them. So according to this principle must be understood the proofs of prophecy afforded by miracles, that is, the miracles of knowledge and deeds are its conclusive proofs while others only make it strong, and can be used as witnesses. So now it has become clear to you that men of this kind do exist, and how can men be sure of them, except by their repeated appearance; as is the case with physicians and other kinds of men. If it be asked: