| 44. The Koran, and the Bible. | ||||
Mohammed's truth lay in a sacred Book, | ||||
Christ's in a holy Life. Milnes (Palm-Leaves). | ||||
The Koran is the sacred book, the Bible of the Mohammedans. It is their creed, their code of laws, their liturgy. It claims to be the product of divine inspiration by the arch-angel Gabriel, who performed the function assigned to the Holy Spirit in the Scriptures. The Mohammedans distinguish two kinds of revelations: those which were literally delivered as spoken by the angel (called Wahee Matloo, or the word of God), and those which give the sense of the inspired instruction in the prophet's own words (called Wahee Ghair Matloo, or Hadees). The prophet is named only five times, but is addressed by Gabriel all through the book with the word Say, as the recipient and sacred penman of the revelations. It consists of 114 Suras and 6,225 verses. Each Sura (except the ninth) begins with the formula (of Jewish origin): In the name of Allah, the God of Mercy, the Merciful. | ||||
The Koran is composed in imperfect metre and rhyme (which is as natural and easy in the Arabic as in the Italian language). Its language is considered the purest Arabic. Its poetry somewhat resembles Hebrew poetry in Oriental imagery and a sort of parallelism or correspondence of clauses, but it loses its charm in a translation; while the Psalms and Prophets can be reproduced in any language without losing their original force and beauty. The Koran is held in superstitious veneration, and was regarded till recently as too sacred to be translated and to be sold like a common book. | ||||
Mohammed prepared and dictated the Koran from time to time as he received the revelations and progressed in his career, not for readers, but for hearers, leaving much to the suggestive action of the public recital, either from memory or from copies taken down by his friends. Hence its occasional, fragmentary character. About a year after his death, at the direction of Abu-Bakr, his father-in-law and immediate successor, Zayd, the chief ansar or amanuensis of the Prophet, collected the scattered fragments of the Koran from palm-leaves, and tablets of white stone, and from the breasts of men, but without any regard to chronological order or continuity of subjects. Abu-Bakr committed this copy to the custody of Haphsa, one of Mohammed's widows. It remained the standard during the ten years of Omar's califate. As the different readings of copies occasioned serious disputes, Zayd, with several Koreish, was commissioned to secure the purity of the text in the Meccan dialect, and all previous copies were called in and burned. The recension of Zayd has been handed down with scrupulous care unaltered to this day, and various readings are almost unknown; the differences being confined to the vowel-points, which were invented at a later period. The Koran contains many inconsistencies and contradictions; but the expositors hold that the later command supersedes the earlier. | ||||
The restoration of the chronological order of the Suras is necessary for a proper understanding of the gradual development of Isl m in the mind and character of its author. There is a considerable difference between the Suras of the earlier, middle, and later periods. In the earlier, the poetic, wild, and rhapsodical element predominates; in the middle, the prosaic, narrative, and missionary; in the later, the official and legislative. Mohammed began with descriptions of natural objects, of judgment, of heaven and hell, impassioned, fragmentary utterances, mostly in brief sentences; he went on to dogmatic assertions, historical statements from Jewish and Christian sources, missionary appeals and persuasions; and he ended with the dictatorial commands of a legislator and warrior. He who at Mecca is the admonisher and persuader, at Medina is the legislator and the warrior, who dictates obedience and uses other weapons than the pen of the poet and the scribe. When business pressed, as at Medina, poetry makes way for prose, and although touches of the poetical element occasionally break forth, and he has to defend himself up to a very late period against the charge of being merely a poet, yet this is rarely the case in the Medina Suras; and we are startled by finding obedience to God and the Apostle, God's gifts and the Apostle's, God's pleasure and the Apostle's, spoken of in the same breath, and epithets, and attributes, applied to Allah, openly applied to Mohammed, as in Sura IX. | ||||
The materials of the Koran, as far as they are not productions of the author's own imagination, were derived from the floating traditions of Arabia and Syria, from rabbinical Judaism, and a corrupt Christianity, and adjusted to his purposes. | ||||
Mohammed had, in his travels, come in contact with professors of different religions, and on his first journey with camel-drivers he fell in with a Nestorian monk of Bostra, who goes by different names (Bohari, Bahyra, Sergius, George), and welcomed the youthful prophet with a presage of his future greatness. His wife Chadijah and her cousin Waraka (a reputed convert to Christianity, or more probably a Jew) are said to have been well acquainted with the sacred books of the Jews and the Christians. | ||||
The Koran, especially in the earlier Suras, speaks often and highly of the Scriptures; calls them the Book of God, the Word of God, the Tour t (Thora, the Pentateuch), the Gospel (Ynyil), and describes the Jews and Christians as the people of the Book, or of the Scripture, or of the Gospel. It finds in the Scriptures prophecies of Mohammed and his success, and contains narratives of the fall of Adam and Eve, Noah and the Deluge, Abraham and Lot, the destruction of Sodom and Gomorrah, Moses and Joseph, John the Baptist, the Virgin Mary and Jesus, sometimes in the words of the Bible, but mostly distorted and interspersed with rabbinical and apocryphal fables. | ||||
It is quite probable that portions of the Bible were read to Mohammed; but it is very improbable that he read it himself; for according to the prevailing Moslem tradition he could not read at all, and there were no Arabic translations before the Mohammedan conquests, which spread the Arabic language in the conquered countries. Besides, if he had read the Bible with any degree of care, he could not have made such egregious blunders. The few allusions to Scripture phraseology as giving alms to be seen of men, none forgives sins but God only may be derived from personal intercourse and popular traditions. Jesus (Isa) is spoken of as the Son of Mary, strengthened by the Holy Spirit. Noah (NOeh), Abraham (Ibrahym), Moses (MOesa), Aaron (Harun), are often honorably mentioned, but apparently always from imperfect traditional or apocryphal sources of information. | ||||
The Koran is unquestionably one of the great books of the world. It is not only a book, but an institution, a code of civil and religious laws, claiming divine origin and authority. It has left its impress upon ages. It feeds to this day the devotions, and regulates the private and public life, of more than a hundred millions of human beings. It has many passages of poetic beauty, religious fervor, and wise counsel, but mixed with absurdities, bombast, unmeaning images, low sensuality. It abounds in repetitions and contradictions, which are not removed by the convenient theory of abrogation. It alternately attracts and repels, and is a most wearisome book to read. Gibbon calls the Koran a glorious testimony to the unity of God, but also, very properly, an endless, incoherent rhapsody of fable and precept and declamation, which seldom excites a sentiment or idea, which sometimes crawls in the dust, and is sometimes lost in the clouds. Reiske denounces it as the most absurd book and a scourge to a reader of sound common sense. Goethe, one of the best judges of literary and poetic merit, characterizes the style as severe, great, terrible, and at times truly sublime. Detailed injunctions, he says, of things allowed and forbidden, legendary stories of Jewish and Christian religion, amplifications of all kinds, boundless tautologies and repetitions, form the body of this sacred volume, which to us, as often as we approach it, is repellent anew, next attracts us ever anew, and fills us with admiration, and finally forces us into veneration. He finds the kernel of Isl m in the second Sura, where belief and unbelief with heaven and hell, as their sure reward, are contrasted. Carlyle calls the Koran the confused ferment of a great rude human soul; rude, untutored, that cannot even read, but fervent, earnest, struggling vehemently to utter itself In words; and says of Islam: Call it not false, look not at the falsehood of it; look at the truth of it. For these twelve centuries it has been the religion and life-guidance of the fifth part of the whole kindred of mankind. Above all, it has been a religion heartily believed. But with all his admiration, Carlyle confesses that the reading of the Koran in English is as toilsome a task as he ever undertook. A wearisome, confused jumble, crude, incondite; endless iterations, long-windedness, entanglement; insupportable stupidity, in short, nothing but a sense of duty could carry any European through the Koran. We read it, as we might in the State-Paper Office, unreadable masses of lumber, that we may get some glimpses of a remarkable man. And yet there are Mohammedan doctors who are reported to have read the Koran seventy thousand times! What a difference of national and religious taste! Emanuel Deutsch finds the grandeur of the Koran chiefly in its Arabic diction, the peculiarly dignified, impressive, sonorous nature of Semitic sound and parlance; its sesquipedalia verba, with their crowd of prefixes and affixes, each of them affirming its own position, while consciously bearing upon and influencing the central root, which they envelop like a garment of many folds, or as chosen courtiers move round the anointed person of the king. E. H. Palmer says that the claim of the Koran to miraculous eloquence, however absurd it may sound to Western ears, was and is to the Arab incontrovertible, and he accounts for the immense influence which it has always exercised upon the Arab mind, by the fact, that it consists not merely of the enthusiastic utterances of an individual, but of the popular sayings, choice pieces of eloquence, and favorite legends current among the desert tribes for ages before this time. Arabic authors speak frequently of the celebrity attained by the ancient Arabic orators, such as Sh ib n W il; but unfortunately no specimens of their works have come down to us. The Qur' n, however, enables us to judge of the speeches which took so strong a hold upon their countrymen. | ||||