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Updated: June 5, 2025
Thus in the Qoran 61.6 we read, "Jesus, the Son of Mary, said: Children of Israel, I am God's apostle to you. Ahmed is the equivalent of Muhammed. The verse has been variously interpreted and even rejected as an interpolation: but its authenticity is attested by its perfect correspondence with what we know of Muhammed's pretensions.
Most of the branches of Mohammedan learning are represented within the walls of this temple by more or less famous scholars; and still there are a great number of private lectures delivered at home by professors who do not like to be disturbed by the unavoidable noise in the mosque, which during the whole day serves as a meeting place for friends or business men, as an exercise hall for Qoran reciters, and even as a passage for people going from one part of the town to the other.
Upon the bare canvass of verses of the Qoran that need explanation, the traditionists have embroidered with great boldness scenes suitable to the desires or ideals of their particular group; or, to use a favourite metaphor of Lammens, they fill the empty spaces by a process of stereotyping which permits the critical observer to recognize the origin of each picture.
For instance, the proclamation to the faithful of new ideas upon the exposition of the Qoran or of tradition was absolutely forbidden; the scholars, in other words the clergy, had convinced themselves, by the fact of their unanimity upon the point, that the customary and traditional mode of exposition was the one pleasing to God. Ideas of this kind naturally remind us of Roman Catholic practice.
Of course, features shocking to the Moslim mind were dropped and the whole adapted to the monotonous conception of the Qoran. With ever greater boldness the story of Mohammed's own life was exalted to the sphere of the supernatural; here the Gospel served as example.
Upholders of freedom or of determinism could alike find much to support their theories in the Qoran: Muhammed was no dogmatist and for him the ideas of man's responsibility and of God's almighty and universal power were not mutually exclusive.
Too much attached to the traditions of their faith, deliberately to disregard these impediments, they tried to find in the Qoran and Tradition arguments in favour of what was dictated to them by Reason; and they found those arguments as easily as former generations had found the bases on which to erect their casuistry, their dogma, and their mysticism.
We must endeavour to make our explanations of the Qoran independent of tradition, and in respect to portions where this is impossible, we must be suspicious of explanations, however apparently plausible.
In this way he does not perceive the great importance of the history of the Abraham legend in Mohammed's conception. Moreover, the translation of the verses of the Qoran on p. 29 sometimes says more than the original. Lil-nas is not "to mankind" but "to men," in the sense of "to everybody."
The principal source from which all biographers started and to which they always returned, was the Qoran, the collection of words of Allah spoken by Mohammed in those twenty-two years. Hardly anyone, amongst the "faithful" and the "unfaithful," doubts the generally authentic character of its contents except the Parisian professor Casanova.
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