NOTE ON TRANSLITERATION
PREFACE
INTRODUCTION
I. Preservation of the Text of the quran
II. Divisions of the quran
III. Growth of the quran in the Life and Career
of Muhammad
THE TEACHING OF THE quran
I. The Doctrine of God
II. The Doctrine of Revelation
1. Angels
2. Scriptures
3. Prophets
III. The Doctrine of Judgment
1. Death
2. Resurrection
3. The Judgment Day
4. Paradise
5. Hell
6. The Divine Decrees
IV. The Doctrine of Salvation
1. The Nature of Man
2. Sin
3. The Nature of Salvation
4. The Conditions of Salvation
Repentance, Faith, and Good Works
The Five Pillars of Religion (Confession, Prayers,
Almsgiving, Fasting, Pilgrimage)
5. The Way of Salvation
Piety-Islam
V. The Law of Life
1. Law in the quran
2. Government of the State
3. Warfare
4. Slavery
5. Criminal Laws
6. Civil Regulations
7. Domestic and Social Laws
8. Ceremonial Laws
VI. Attitude to Other Faiths
SUBJECT INDEX
SERIAL LIST OF surahs
DATES CONNECTED WITH THE quran
TABLE OF VERSES
BIBLIOGRAPHYPreface
This book is intended to present the body of
religious and moral teaching contained in the quran
itself apart from the Traditions which form the
second main basis of the Moslem faith. The need for it
has been impressed upon me during several years in which
I have had frequent opportunities of lecturing to
missionary candidates and others on "Outlines of
Islam ."
The quran is slightly longer than the New
Testament, but in contrast to it, and not less so to the
Old Testament, it is a one-man book, which exhibits
manifestly the workings of a single mind under strong
religious and other impulses. The Jews and Christians,
from whom Muhammad drew the mass of his
material, stood out in his view as "People of
Scripture," and from the very first Muhammad
believed himself to be the recipient of portions of a
heavenly writing which were to be embodied in a new
Scripture for believers in his message. To present a
clear idea of what this book contains, as distinct from
later comments, however authoritative, is as necessary
for a real comprehension and evaluation of Islam
as is a clear exposition of the teaching of the Bible
itself, as distinct from subsequent theology, for the
understanding of Christianity.
Islam from the beginning was a theocracy, and it
can still only be understood as ideally a religion and
state in one. Muhammad was a prince as well as
a prophet, and not only led in prayers and preaching,
but commanded armies and controlled as an autocrat both
foreign and domestic policy, besides doing the work of a
legislator who claimed divine authority for his laws.
There is, however, no authentic official collection of
his correspondence, rescripts and treaties except what
is contained in the quran . Fragmentary though the
materials may be, it is here that we see reflected the
basal relations between the religious and civil powers
in Islam .
During the last hundred years Islam has
increasingly come into contact with other faiths,
especially Christianity, no longer as the religion of
rulers who for a millennium enforced its observance by
the sanctions of civil and criminal law, but as one
faith, tolerated and protected in its exercise, side by
side with others. Even more penetrating has been the
influence of religious, social and political conceptions
and ideals, the free inflow of which is no longer
hindered. Faced by the life and thought of a new age,
Islam is struggling with the difficult task of
adjusting its early medievalism to the demands of a
modern world. Naturally the tendency of progressive
Moslems, from Sir Sayyid Ahmad onwards, has been to
disown the accretions of their schoolmen, and to recur
to the one sacred volume as the sole genuine expression
of faith and practice incumbent on the true Muslim. But,
in making this use of an Arabian book of the seventh
century, these progressives have claimed, or at least,
exercised, a great latitude of interpretation, many
results of which are highly repugnant to the orthodox.
The thoughtful missionary or other Christian will not
withhold his sympathy from those who are striving to
vindicate a place for a historical form of monotheism in
the new thought-world; but in order to form a judgment
on their success or failure in so important and
difficult an enterprise it is very necessary that he
should be able to estimate correctly the actual teaching
of the quran as a whole or in any given part. To
serve as a practical help in this direction is the
object of this little manual.
I am venturing to offer it because I know of no book in
English that gives a comprehensive sketch of quranic
theology, or an all-round subject index. The
bibliography shows that parts of the subject have been
treated by authors with whose learning I could not
pretend to compete, as in the first two chapters of
Professor Margoliouth's Early Development of
Mohammedanism, but for systematic treatment we have to
look to three German works: Gerok's Christologie des
Koran; Pautz's Mohammed's Lehre der Offenbarung,
and-most complete of all-Grimme's System der Koranischen
Theologie. The best studies on quranic theology in
English are the pamphlets by Rev. W. R. W. Gardner on
"The Quranic Doctrines of God, Man, Sin, and Salvation."
Great help has been obtained from Hughes' Dictionary of
Islam , which contains useful synopses of quranic
teaching, with references, under many, though far from
all, of the relevant headings. Of course there are
sundry treatises on Moslem doctrine and duty, with more
or less reference to the quran ; but even Sale's
"Introductory Discourse" to his translation and
commentary includes a large amount of matter drawn from
tradition only, and the subject index to Dr. Wherry's
edition of Sale often refers to notes which embody
traditions going beyond the text.
This volume is not intended to be a manual of
controversy, though I earnestly hope that it may be of
service to those who are called to the great work of
interpreting the Gospel to Moslems. Spinoza has reminded
us that human affairs are neither to be wept over nor
yet derided, but to be understood. And Dr. Grimme well
remarks that "We who have long since imbibed from their
original source in the Bible the best conceptions of
Muhammad, find it difficult to realise the
impression which they made on Arabian seekers after
truth" when first proclaimed. Perhaps one has been
helped to realise this during thirty-five years'
residence in the Central Panjab, where Moslems are in a
majority, through much candid and friendly intercourse
with them. At any rate I have tried to understand the
book and its message myself and to cast what I have
learned from others in a shape which may be useful to
the student and the teacher.
If the references in the Subject Index are reasonably
correct this will be owing to their careful checking by
my wife. She also compiled the table of variant verse
numberings, the lack of which was a great hindrance in
dealing with different editions of the quran .
It is hoped that there may be companion volumes to this,
dealing with other non-Christian Scriptures.
H. U. WEITBRECHT STANTON.
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