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Updated: June 5, 2025
His firm belief in the realization of the vague picture of the future which he had conceived, nay, which Allah held before him, drove him to the uttermost exertion of his mental power in order to surmount the innumerable unexpected obstacles which he encountered. Hence the variability of the practical directions contained in the Qoran; they are constantly altered according to circumstances.
When a mention of the last Judgment occurs in the reading of passages from the Bible or Qoran, the auditors burst into tears. Upon one occasion a man was praying upon the roof of his house and wept so bitterly over his sins, that the tears ran down the waterspout and flooded the rooms below.
Anyone who, warned by Goldziher and others, has realized how matters stand in this respect, will be careful not to take the legislative tradition as a direct instrument for the explanation of the Qoran.
And therein is sufficiently proved the validity of the acceptance of Jaziya by the prophet of God from them. For in the clear statement of the Qoran in the last verses of the chapter of Burat, God has declared unlawful the acceptance of the Jaziya from non-Kitabis....
In the face of so clear a statement, the condemnation of marriage, which in any case was contrary to the whole spirit of the Qoran, could not be maintained. Thus the Muhammedan tradition contains numerous sayings in support of marriage. "Two prayers of a married man are more precious in the sight of God than seventy of a bachelor."
Even if they admit the improbability of this at present, they are comforted and encouraged by the recollection of the lengthy period of humiliation that the Prophet himself had to suffer before Allah bestowed victory upon his arms; and they fervently join with the Friday preacher, when he pronounces the prayer, taken from the Qoran: "And lay not on us, O our Lord, that for which we have not strength, but blot out our sins and forgive us and have pity upon us.
We see the plain man, Muhammed, expressly declaring in the Qoran that he cannot perform miracles, yet gradually becoming a miracle worker and indeed the greatest of his class: he professes to be nothing more than a mortal man: he becomes the chief mediator between man and God. The scanty memorials of the man become voluminous biographies of the saint and increase from generation to generation.
The Moslim of yore, going through the world with the Qoran in one hand, the sword in the other, giving unbelievers the choice between conversion or death, is a creation of legendary fancy. We can but hope that modern civilization will not be so fanatical against Moslims, as the latter were unjustly said to have been during the period of their power.
But if Mohammed had been able to foresee how the unity of Arabia, which he nearly accomplished, was to bring into being a formidable international empire, we should expect some indubitable traces of this in the Qoran; not a few verses of dubious interpretation, but some certain sign that the Revelation, which had repeatedly, and with the greatest emphasis, called itself a "plain Arabic Qoran" intended for those "to whom no warner had yet been sent," should in future be valid for the 'Ajam, the Barbarians, as well as for the Arabs.
They were allowed to adhere to their religion, provided they helped with their taxes to fill the Moslim exchequer. This rule was even extended to such religions as that of the Parsis, although they could not be considered as belonging to the "People of Scripture" expressly recognized in the Qoran.
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