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474 HARVARD THEOLOGICAL REVIEW
CRAWFORD H. TOY
HARVARD UNIVERSITY
1. MOHAMMED
1 A list of some useful works on Mohammed and Islam is given at the end
this article.
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MOHAMMED AND ISLAM 475
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476 HARVARD THEOLOGICAL REVIEW
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MOHAMMED AND ISLAM 477
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478 HARVARD THEOLOGICAL REVIEW
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MOHAMMED AND ISLAM 479
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480 HARVARD THEOLOGICAL REVIEW
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MOHAMMED AND ISLAM 481
10 This is the date of the hijra (hejira), the Mohammedan chronological epoch.
11 They must have heard much of prophets from their Jewish neighbors, per-
haps a prediction of an expected prophet who would do great things; and here
was a prophet of their own nation!
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482 HARVARD THEOLOGICAL REVIEW
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MOHAMMED AND ISLAM 483
14 Two of his uncles took a different attitude: Abbas long stood aloof from
him, and Abu Lahab was his bitter enemy.
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484 HARVARD THEOLOGICAL REVIEW
15 A prophet, identifying his opinion with the will of God, must necessarily
be implacable toward religious opponents; compare Ezekiel's anathema against
Zedekiah (Ezek. 17 11 ff.), whom he regarded as an enemy of Yahweh, and early
Christian anathemas against heretics.
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MOHAMMED AND ISLAM 485
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486 HARVARD THEOLOGICAL REVIEW
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MOHAMMED AND ISLAM 487
20 An instance of a less worthy regard for his dignity as ruler and great man
is the injunction to his followers (49 2 ff.) not to talk familiarly with him or
loudly in his presence; those who lower their voices, it is said, will have great
reward.
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488 HARVARD THEOLOGICAL REVIEW
22 He was not guilty of adultery and murder like David in the affair with
Bathsheba, but in other respects his offence was more heinous than that of the
Hebrew king.
2 He asserted that the Jews had corrupted their scriptures (3 64 f.).
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MOHAMMED AND ISLAM 489
The Jews who assisted the Meccans, Allah brought down from
their fortresses and cast terror into their hearts; some of them ye
slew, some ye made captives, and Allah bestowed on you their land
and their wealth.
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490 HARVARD THEOLOGICAL REVIEW
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MOHAMMED AND ISLAM 491
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492 HARVARD THEOLOGICAL REVIEW
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MOHAMMED AND ISLAM 493
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494 HARVARD THEOLOGICAL REVIEW
27 Allah's sway embraces everything, from the courses of the heavenly bodies
and of empires to the details of Mohammed's management of his wives. He
combines the functions of Jupiter Optimus Maximus and the protecting deities of
the Roman household.
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MOHAMMED AND ISLAM 495
29 53 19; 16 59 ff.
32 He is here called Dhu al-qarnein, "he of the two horns," a name probably
derived from the representations of Alexander on coins on which he is depicted
with horns as the symbol of divinity.
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496 HARVARD THEOLOGICAL REVIEW
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MOHAMMED AND ISLAM 497
1 The rabbinical descriptions of the Tora as the copy of a heavenly book are,
doubtless, figurative representations of the eternal significance of the national
Law.
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498 HARVARD THEOLOGICAL REVIEW
39 Josephus, Antiq. 1 7.
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MOHAMMED AND ISLAM 499
42 See the excellent injunction in 49 9-12, and cf. 3 97 (the bond of faith is
stronger than the bond of blood).
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500 HARVARD THEOLOGICAL REVIEW
"4 This principle is illustrated in the story of Moses' journey (18 59 ff.). The
prophet who is his guide does things that seem to Moses to be cruel, but they are
shown to be wise and kind.
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MOHAMMED AND ISLAM 501
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502 HARVARD THEOLOGICAL REVIEW
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MOHAMMED AND ISLAM 503
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504 HARVARD THEOLOGICAL REVIEW
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MOHAMMED AND ISLAM 505
49 Here the Magians also are included. Mohammed seems to have known
nothing of Zoroastrianism beyond the fact that it was not idolatrous.
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506 HARVARD THEOLOGICAL REVIEW
51 Eve is included in the history, but merely as the companion of Adam; she
is not the first transgressor.
62 The statement that the Lord drew forth their posterity from the loins of the
sons of Adam (7 171) is simply an expression of descent; so in Heb. 7 5, 10.
12 The vanity of earthly things is insisted on in 57 19, 47 38, 16 78.
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MOHAMMED AND ISLAM 507
55 The idea of bodily resurrection was taken by Mohammed from the Jews
and the Christians.
56 See suras 75-101; 39 68 ft.; 3 193. 67 The huris (56 22 ff., 34 f.).
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508 HARVARD THEOLOGICAL REVIEW
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MOHAMMED AND ISLAM 509
Both the vigor and the flexibility of the religion of the Koran
are illustrated by its later fortunes. Though it was, in a real
sense, the product of its age, it was put into shape by the hand
of a master whose genius or instinct taught him to make univer-
sal ideas prominent and to reduce accessories almost to a mini-
mum. During the prophet's lifetime all Arabia submitted to
him, and in the centuries succeeding his death Islam spread over
Western Asia, Egypt, the north coast of Africa, and the south of
Spain, then over parts of Central Asia, China, Indonesia, the
Philippine Islands, Central Africa, and Northern and Southern
India, finally gaining a foothold in Eastern Europe. Its conquests
in these lands were accomplished sometimes by force, sometimes
by peaceful social pressure, sometimes by its moral and intel-
lectual superiority, sometimes by a combination of two or more
of these influences. In the majority of cases its propaganda
appears to have been carried on by peaceful means. Political
and social rewards, which were all in the hands of the conquerors,
proved to be a powerful inducement to conversion. There was
often a social fusion of conquerors and conquered, and this was
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510 HARVARD THEOLOGICAL REVIEW
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MOHAMMED AND ISLAM 511
62 This term has come into English in the French form marabout.
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512 HARVARD THEOLOGICAL REVIEW
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MOHAMMED AND ISLAM 513
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514 HARVARD THEOLOGICAL REVIEW
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