The Koran

88   46      Al Ahkaf
89   6       Cattle
90   13      Thunder
91   2       The Cow
92   98      Clear Evidence
93   64      Mutual Deceit
94   62      The Assembly
95   8       The Spoils
96   47      Muhammad
97   3       The Family of Imran
98   61      Battle Array
99   57      Iron
100  4       Women
101  65      Divorce
102  59      The Emigration
103  33      The Confederates
104  63      The Hypocrites
105  24      Light
106  58      She Who Pleaded
107  22      The Pilgrimage
108  48      The Victory
109  66      The Forbidding
110  60      She Who Is Tried
111  110     HELP
112  49      The Apartments
113  9       Immunity
114  5       The Table


MOHAMMED was born at Mecca in A.D. 567 or 569.  His flight (hijra) to Medina,
which marks the beginning of the Mohammedan era, took place on 16th June 622.
He died on 7th June 632.



INTRODUCTION

THE Koran admittedly occupies an important position among the great religious
books of the world. Though the youngest of the epoch-making works belonging
to this class of literature, it yields to hardly any in the wonderful effect
which it has produced on large masses of men. It has created an all but new
phase of human thought and a fresh type of character. It first transformed a
number of heterogeneous desert tribes of the Arabian peninsula into a nation
of heroes, and then proceeded to create the vast politico-religious
organisations of the Muhammedan world which are one of the great forces with
which Europe and the East have to reckon to-day.

The secret of the power exercised by the book, of course, lay in the mind
which produced it. It was, in fact, at first not a book, but a strong living
voice, a kind of wild authoritative proclamation, a series of admonitions,
promises, threats, and instructions addressed to turbulent and largely
hostile assemblies of untutored Arabs. As a book it was published after the
prophet's death. In Muhammed's life-time there were only disjointed notes,
speeches, and the retentive memories of those who listened to them. To speak
of the Koran is, therefore, practically the same as speaking of Muhammed, and
in trying to appraise the religious value of the book one is at the same time
attempting to form an opinion of the prophet himself. It would indeed be
difficult to find another case in which there is such a complete identity
between the literary work and the mind of the man who produced it.

That widely different estimates have been formed of Muhammed is well-known.
To Moslems he is, of course, the prophet par excellence, and the Koran is
regarded by the orthodox as nothing less than the eternal utterance of Allah.
The eulogy pronounced by Carlyle on Muhammed in Heroes and Hero Worship will
probably be endorsed by not a few at the present day. The extreme contrary
opinion, which in a fresh form has recently been revived1 by an able writer,
is hardly likely to find much lasting support. The correct view very probably
lies between the two extremes. The relative value of any given system of
religious thought must depend on the amount of truth which it embodies as
well as on the ethical standard which its adherents are bidden to follow.
Another important test is the degree of originality that is to be assigned to
it, for it can manifestly only claim credit for that which is new in it, not
for that which it borrowed from other systems.

With regard to the first-named criterion, there is a growing opinion among
students of religious history that Muhammed may in a real sense be regarded
as a prophet of certain truths, though by no means of truth in the absolute
meaning of the term. The shortcomings of the moral teaching contained in the
Koran are striking enough if judged from the highest ethical standpoint with
which we are acquainted; but a much more favourable view is arrived at if a
comparison is made between the ethics of the Koran and the moral tenets of
Arabian and other forms of heathenism which it supplanted.

The method followed by Muhammed in the promulgation of the Koran also
requires to be treated with discrimination. From the first flash of prophetic
inspiration which is clearly discernible in the earlier portions of the book
he, later on, frequently descended to deliberate invention and artful
rhetoric. He, in fact, accommodated his moral sense to the circumstances in
which the r\oc\le he had to play involved him.

On the question of originality there can hardly be two opinions now that the
Koran has been thoroughly compared with the Christian and Jewish traditions
of the time; and it is, besides some original Arabian legends, to those only
that the book stands in any close relationship. The matter is for the most
part borrowed, but the manner is all the prophet's own. This is emphatically
a case in which originality consists not so much in the creation of new
materials of thought as in the manner in which existing traditions of various
kinds are utilised and freshly blended to suit the special exigencies of the
occasion. Biblical reminiscences, Rabbinic legends, Christian traditions
mostly drawn from distorted apocryphal sources, and native heathen stories,