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Updated: June 5, 2025
Naturally the social position of the woman suffered in consequence and is so much worse in the traditional Muhammedanism as compared with the Qoran that the change can only be ascribed to the influence of the civilisation which the Muhammedans encountered.
Some passages of the Qoran may perhaps be interpreted in such a way that we hear the subtler strings of religious emotion vibrating in them. The chief impression that Mohammed's Allah makes before the Hijrah is that of awful majesty, at which men tremble from afar; they fear His punishment, dare hardly be sure of His reward, and hope much from His mercy.
Of Mohammed's life before his appearance as the messenger of God, we know extremely little; compared to the legendary biography as treasured by the Faithful, practically nothing. Fiction plays such a great part in these stories, that we are never sure of being on historical ground unless the Qoran gives us a firm footing.
Even a long time after his first appearance the unbelievers reproached him, according to the Qoran, with his insignificant worldly position, which fitted ill with a heavenly message; the same scornful reproach according to the Qoran was hurled at Mohammed's predecessors by sceptics of earlier generations; and it is well known that the stories of older times in the Qoran are principally reflections of what Mohammed himself experienced.
Others give a place in their world of imperishable things to a particular translation of the Bible in its old-fashioned orthography or to a written Qoran in preference to a printed one.
This is not only due to the form of the oracles, which purposely differs from the usual tone of mortals by its unctuousness and rhymed prose, but even more to the circumstance that all that the hearers could know, is assumed to be known. So the Qoran is full of references that are enigmatical to us.
He never read any part of the Old or New Testament: his references to Christianity show that his knowledge of the Bible was derived from hearsay and that his informants were not representative of the great religious sects: Muhammed's account of Jesus and His work, as given in the Qoran, is based upon the apocryphal accretions which grew round the Christian doctrine.
In this Christianity played the chief part, though Judaism is also represented: I am inclined, however, to think that Jewish ideas as they are expressed in the Qoran were often transmitted through the medium of Christianity. There is no doubt that in Medina Muhammed was under direct Jewish influence of extraordinary power.
They are dialects rather than distinct languages, more closely resembling one another than is the case even with the Romanic languages of modern Europe, which are descended from Latin. Most of the Semitic languages or dialects if we like so to call them are now dead, swallowed up by the Arabic of Mohammed and the Qorân.
When, however, the Qoran was in any sort of harmony with Christianity, the Christian ideas of the age were textually accepted in any further development of the question. The fact is obvious, not only as regards details, but also in the general theory of man's position upon earth.
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