Page:Encyclopædia Britannica, Ninth Edition, v. 16.djvu/627

Rh KORAN.] MOHAMMEDANISM 599 convenient to employ some one else whenever lie had any thing to write. After the flight to Medina (A.D. 622) we are told that short pieces chiefly legal decisions were taken down immediately after they were revealed, by an adherent whom he summoned for the purpose ; so that nothing stood in the way of their publication. Hence it is probable that in Mecca, where the art of writing was commoner than in Medina, he had already begun to have his oracles committed to writing. That even long portions of the Koran existed in written form from an early date may be pretty safely inferred from various indications ; especially from the fact that in Mecca the Prophet had caused insertions to be made, and pieces to be erased in his previous revelations. For we cannot suppose that he knew the longer suras by heart so perfectly that he was able after a time to lay his finger upon any particular passage. In some instances, indeed, he may have relied too much on his memory. For example, he seems to have occasionally dictated the same siira to different persons in slightly different terms. In such cases, no doubt, he may have partly intended to introduce improvements ; and so long as the difference was merely in expression, without affecting the sense, it could occasion no perplexity to his followers. None of them had literary pedantry enough to question the consistency of the divine revelation on that ground. In particular instances, however, the differ ence of reading was too important to be overlooked. Thus the Koran itself confesses that the unbelievers cast it up as a reproach to the Prophet that God sometimes substituted one verse for another (xvi. 103). On one occasion, when a dispute arose between two of his own followers as to the true reading of a passage which both had received from the Prophet himself, Mohammed is said to have explained that the Koran was revealed in seven forms. In this apparently genuine dictum seven stands, of course, as in many other cases, for an indefinite but limited number. But one may imagine what a world of trouble it has cost the Moslem theologians to explain the saying in accordance with their dogmatic beliefs. A great num ber of explanations are current, some of which claim the authority of the Prophet himself; as, indeed, fictitious utterances of Mohammed play throughout a conspicuous part in the exegesis of the Koran. One very favourite, but utterly untenable interpretation is that the &quot; seven forms &quot; are seven different Arabic dialects. Abro- When such discrepancies came to the cognisance of gated Mohammed it was doubtless his desire that only one of readings. ^ IQ con flj c tjng texts should be considered authentic ; only he never gave himself much trouble to have his wish carried into effect. Although in theory he was an up holder of verbal inspiration, he did not push the doctrine to its extreme consequences ; his practical good sense did not take these things so strictly as the theologians of later centuries. Sometimes, however, he did suppress whole sections or verses, enjoining his followers to efface or forget them, and declaring them to be &quot;abrogated.&quot; A very remarkable case is that of the two verses in liii., when he had recognised three heathen goddesses as exalted beings, possessing influence with God. (Supra, p. 549.) Abro- So much for abrogated readings ; the case is somewhat gated different when we come to the abrogation of laws and p-s - directions to the Moslems, which often occurs in the Koran. There is nothing in this at variance with Mohammed s idea of God. God is to him an absolute despot, who declares a thing right or wrong from no inherent necessity but by his arbitrary fiat. This God varies his commands at pleasure, prescribes one law for the Christians, another for the Jews, and a third for the Moslems ; nay, he even changes his instructions to the Moslems when it pleases him. Thus, for example, the Koran contains very different directions, suited to varying circumstances, as to the treatment which idolaters are to receive at the hands of believers. But Mohammed showed no anxiety to have these superseded enactments destroyed. Believers could be in no uncertainty as to which of two con tradictory passages remained in force ; and they might still find edification in that which had become obsolete. That later generations might not so easily distinguish the &quot; abrogated &quot; from the &quot; abrogating &quot; did not occur to Mohammed, whose vision, naturally enough, seldom ex tended to the future of his religious community. Current events were invariably kept in view in the revelations. In Medina it called forth the admiration of the Faithful to observe how often God gave them the answer to a question whose settlement was urgently required at the moment. The same naivete appears in a remark of the Caliph Othinan about a doubtful case : If the Apostle of God were still alive, methinks there had been a Koran passage revealed on this point.&quot; Not unfrequently the divine word was found to coincide with the advice which Mohammed had received from his most intimate disciples. &quot; Omar was many a time of a certain opinion,&quot; says one tradition, &quot; and the Koran was then revealed accordingly.&quot; The contents of the different parts of the Koran are Contents extremely varied. Many passages consist of theological or f tlie moral reflections. We are reminded of the greatness, the Kora11 - goodness, the righteousness of God as manifested in Nature, in history, and in revelation through the prophets, especially through Mohammed. God is magnified as the One, the All-powerful. Idolatry and all deification of created beings, such as the worship of Christ as the Son of God, are un sparingly condemned. The joys of heaven and the pains of hell are depicted in vivid sensuous imagery, as is also the terror of the whole creation at the advent of the last day and the judgment of the world. Believers receive general moral instruction, as well as directions for special circumstances. The lukewarm are rebuked, the enemies threatened with terrible punishment, both temporal and eternal. To the sceptical the truth of Islam is held forth ; and a certain, not very cogent, method of demonstration predominates. In many passages the sacred book falls into a diffuse preaching style, others seem more like proclama tions or general orders. A great number contain ceremonial or civil laws, or even special commands to individuals down to such matters as the regulation of Mohammed s harem. In not a few, definite questions are answered which had actually been propounded to the Prophet by believers or infidels. Mohammed himself, too, repeatedly receives direct injunctions, and does not escape an occasional rebuke. One sura (i.) is a prayer, two (cxiii., cxiv.) are magical formulas. Many suras treat of a single topic, others embrace several. From the mass of material comprised in the Koran and Narra- the account we have given is far from exhaustive weaves, should select the histories of the ancient prophets and saints as possessing a peculiar interest. The purpose of Mohammed is to show from these histories how God in former times had rewarded the righteous and punished their enemies. For the most part the old prophets only serve to introduce a little variety in point of form, for they are almost in every case facsimiles of Mohammed himself. They preach exactly like him, they have to bring the very same charges against their opponents, who on their part behave exactly as the unbelieving inhabitants of Mecca. The Koran even goes so far as to make Noah contend against the worship of certain false gods, mentioned by name, who were worshipped by the Arabs of Mohammed s time. In an address which is put in the mouth of Abra ham (xxvi. 75 *&amp;lt;/&amp;lt;/.) the reader quite forgets that it is Abraham, and not Mohammed (or God himself) who is