Having briefly sketched the growth of the quran QurŸån we now have to consider the resultant teaching. The previous section has already shown how plain and unmistakable are its outlines. God, as the supreme Reality, dominates the whole book. His revelation and the judgment according to men's attitude towards that revelation form the crucial message. To this is added instruction as to worship and duty whereby man may please allah Allåh now, and attain to bliss hereafter, and also laws to regulate the community of believers as a state under the rule of allah Allåh through His prophet. The traditional theology of islam Islåm reflects these fundamental truths in its well-known classification of iman Æmån or Creed with its six articles: God, Angels, Scriptures, Prophets, Judgment and Decrees; and of din Dæn, or Religious Duty, comprising: Confession of Faith, Prayer, Alms, Fasting and Pilgrimage. For our purposes it will serve to classify these teachings under the following heads: God; Revelation; Judgment; Sin; Salvation; and the Law of Life, adding a supplement on the relation of the quranic teaching to that of other faiths.

I. The Doctrine of God.

muhammad Muøammad was before all things a monotheist, and his teaching of God overshadows all else in the quran QurŸån, as it does in the daily life of the muhammadan Muøammadan. Indeed it is this that gives its peculiar dignity and power to the quran QurŸån despite its evident lapses and flaws. The two names of God in the earliest surah Sõrah (96) are Rabb = Lord, and allah Allåh. In some thirty of the earlier surahs Sõrahs the name Rabb alone is used, frequently as "thy Lord," and also as "Lord of the worlds," as in 1 1. Later allah Allåh becomes the predominant name and it remains so, though for a time rahman Raømån is much used (see above, p. 23). Moslem theology has rightly determined that allah Allåh is the name, of essence (ismu 'dh dhat dhåt) as compared with all others which are names of attribute only (asmas asmaŸã sifat ãifåt). The name allah Allåh was known to the Arabs, as well as to other Semites, and it was not unconnected with ancient monotheistic traditions indicated in the quranic references to Abraham. It was sometimes given to a chief tribal deity among the Arab pagans by way of exalting him, and the quran QurŸån mentions a female deity allat Allåt who was associated with allah Allåh as His consort. Against this muhammad Muøammad utters his protest: " allah Allåh has no consort" (6 101). "allah Allåh! There is no God but He" (20 7); the same revelation as that made to Moses (20 14). What then is the character of this One?
allah Allåh is a contraction of Al ilah Ilåh = The Deity, the article emphasizing His uniqueness. ilah Ilåh corresponds to the Old Testament Eloah, the root of which is El from ul Õl = to be strong, it therefore signifies the Mighty One. In the earliest surahs Sõrahs the omnipotence of allah Allåh or Rabb is more prominent than even His Unity; it is shown in all His dealings with man; cp. (79 27-9, 56 58-71). The essence of allah Allåh is Power which overrides all His mere attributes and enables Him to exercise them or not, as he pleases. In manifold connections it is insisted that He guides and misleads whom He will (74 34, etc.), and that He is the unconditioned Disposer (53 24-7; 76 30). But the invocation of islam Islåm, prefixed to every surah Sõrah but one, indicates that this sheer Unity of Omnipotence is tempered by a leading, perhaps the leading, attribute of Mercy (rahmah raømah). It runs: bismillahir BismiŸllåhiŸr rahmanir RaømåniŸr rahim Raøæm; In the name of allah Allåh the rahman Raøman the Merciful. Why this tautology of rahman Raømån and bahim Baøæm? for the meaning of both is identical. Because rahman Raømån is a proper name not of Arabic but of Hebrew construction, borrowed from the Jews, with whom muhammad Muøammad became more familiar during the latter part of his Meccan prophecy, and because the use of it caused some misgivings among his followers, so that it was advisable to supplement it with the Arabic synonym rahim Raøæm. The Old Testament conception of the divine mercy (rehem reøem) was embodied in the rahmah raømah of the quran QurŸån and mitigated the sternness of the earliest message * Creation and revelation both evince His kindly forethought and His forgiving indulgence.
Apart from the contrast between allah Allåh the Mighty and Jehovah the self-existent God of covenant, there is little in the divine attributes as taught in the quran QurŸån which is not a reflection of the teaching of the Old Testament, in its Talmudic form. The terms in which the attributes and actions of allah Allåh are set forth are, as in the Old Testament, frequently anthropomorphic. In accordance with its over-mastering conception of God the fertility of quranic diction is chiefly manifested in its wealth of names setting forth the different aspects of the divine Being and action. "Most excellent names hath allah Allåh; by these call ye on Him and stand aloof from those who pervert His names" (7 179, 59 22 ff). These names are reckoned by the traditionist abu Abõ Hurairah as ninety-nine; and this is the generally accepted number for which rosaries are made to control the recital. Taking this list as a basis, we find that twenty-six of the ninety-nine are not found in the quran QurŸån in the form given, though they are based on passages which give something near it. Rabb is not included among the beautiful names, probably because from the first it was a synonym with allah Allåh, but rahman Raømån is among the ninety-nine. Some Muslim teachers divide these attributes into the natural sections of Power, Wisdom, and Goodness; others, more commonly, into Names of Terror (asmau asmåŸu 'l jalaliyah jalåliyah), and names of Glory (asmau asmåŸu 'l jamaliyah jamåliyah ), of which the former are the more numerous. It may be more convenient to consider them under the heads of self-subsistent Unity, Omnipotence, Omniscience, Justice, Mercy.
Self-subsistent Unity.
This is primarily expressed in the frequent title Al wahid Wåøid, the One. As such allah Allåh is the Eternal and Enduring (Asmad, abqa Abqå), the Living and Abiding (hai Øai, qayum Qayõm). He is the First and the Last, the Outer and the Inner (Awwal, akhir Åkhir, zahir Zåhir, batin Båþin, 57 3), a passage which reminds us of Rev. i. 8 and 17, and which is greatly in favour with the sufis Ãõfæs. These last four titles are known as "mothers of the Attributes," being regarded as fundamental and all-comprehensive. He only is adorable as the Praiseworthy, the Glorious (hamid Øamæd, majid Majæd), His name is continually to be commemorated and to be praised morning and night.
Omnipotence.
allah Allåh is the Source of all things, to whom all creatures return, the Powerful (qadir Qadær) who fixes all ; the King of the Kingdom (maiikui MåIikuŸI Mulk) who rules all; the Forceful (qawwi Qawwæ); the Guardian (wakil Wakæl); the Great (kabir Kabær); the All-Compelling (jabbar Jabbår); the Haughty (Mutakabbir); He is Creator, Maker and Fashioner (khaliq Khåliq, bari Båræ, musawwir Muãawwir); He sustains as Life Giver (muhiy Muøiy) and Provider (razzaq Razzåq); He is the Dominator or Victorious who subdues all things to His will (qahhar Qahhår).
Omniscience.
allah Allåh is the Seer (basir Baãær), all-seeing but unseen, the Hearer and the Knower (sami Samæÿ, alim ÿAlæm), the Witness (shahid Shahæd) who discerns the secrets of men, and is Watchful (raqib Raqæb) over their doings. He is the Light (nur Nõr) of heaven and earth, the Wise (hakim Øakæm), the Guide (hadi Hådæ) of those who believe into the straight path, but He blinds and deafens the rebellious; He is the Reckoner (hasib Øåsæb) who notes and writes all things.
Justice.
The title of adl ÿAdl = Just in the traditional list is not found in the quran QurŸån as applied to allah Allåh, but He is spoken of as the Truth or Reality (haqq Øaqq). It is doubtful how far the title quddus Quddõs = Holy denotes a moral quality. If it does it would seem to be from the side of God's transcendence above all limitations, including those of sin. He is the Avenger or Requiter (Muntaqim), the Judge (hakim Øåkæm) and the Despot (malik Målik) of the Day of Judgment, though this last title is not included in abu Abõ Hurairah's list. He will judge each man severally according to his works. He is the Gatherer (jami Jåmiÿ) into hell of hypocrites and infidels, and also the Answerer (mujib Mõjib) of prayer. As the Grateful One (shakfur Shakfõr) He is the acknowledger of goodwill and service on the part of men.
Mercy.
Rabb is most kindly (Akram) or Generous (karim Karæm). He is the Provider (razzaq Razzåq) who feeds all things living, the Bestower (wahhab Wahhåb) of mercy, the Protector (wakil Wakæl) of His servants, Loving (wadud Wadõd) to those who follow His Apostle. This, however, is not identical with the New Testament conception of love as an attribute of God; it rather signifies the affection with which the master responds to the loyalty of a faithful servant. In the bismillah Bismi'llåh or Invocation He is The Merciful-One (rahman Raømån) who shows Himself Merciful (rahim Raøæm). To sinners who believe and repent He is the Relenting-One (tawwab Tawwåb), the Pardoner (afuw ÿAfuw) who blots out their sins, while to their weaknesses He is the Indulgent (rauf RaŸõf).
The idea of divine transcendence, so relentlessly developed by Moslem theology in its conception of tanzih tanzæh = removal and mukhalafah = contrariety (between allah Allåh and the creature), is expressed in the quran QurŸån, as to some extent in the Old Testament, by its teaching on the Throne of allah Allåh and the heavens as His habitation. His throne overarches heaven and earth. At the creation "He made them seven heavens in two days, and revealed to every heaven its command; and we furnished the lower heaven with lights and guardian angels." After creation He settles Himself upon His throne which is upheld by angels, now and at the Judgment Day.
Creation is an act of allah Allåh's absolute power. "He is the wise Creator. When He desireth aught His command is but to say: Be, and it is." " He turned to the heaven which was then but smoke, and to it and to the earth He said: 'Come ye, whether obediently or against your will.' They said: 'We come obediently.'" The details resemble those of Genesis with Talmudic supplements. "He it is who hath made the heaven and the earth in six days: His throne had stood ere this upon the waters, that He might make proof which of you would excel in works." He created the earth in two days, then placed the firm mountains upon it and made the whole fruitful in four days, and spread over it the vault of heaven without pillars, with the sun and the moon, each moving swiftly in its sphere. Creation is made to set forth allah Allåh's truth; all creatures are a sign from Him, and join in praising Him; even the shadows, as they rise and fall, are prostrating themselves in worship before Him. Creation is a sign to convince unbelievers, while it witnesses the goodness of allah Allåh to men. The creation of man is twofold: the first of water and of dust making male and female, the second by sexual procreation which is repeatedly insisted on in detail as a proof of allah Allåh's power over man and His care for him. As allah Allåh has brought forth all things, so He will call them back and remake creation at the resurrection.
There seem to be traces in the quran QurŸån of hypostases or personal distinctions within the deity; though here interpretation is somewhat uncertain owing to the lack of clearness in muhammad Muøammad's reminiscences of the teaching which he had heard from Jews and Christians. At the creation of the seven heavens allah Allåh revealed to each its own amr, i.e. command or bidding (cp. Psalm 148 6), see 41 11. In 32 4: "He ordains the amr from the heaven to the earth"; and in 65 12: "It is allah Allåh who hath created seven heavens and as many earths; the divine amr cometh down through them all." We are reminded of the Memra or divine Word of the Targums, an emanation from God which carries the imperative message of His will to the creation. Connected with this amr is the idea of the spirit proceeding from God. "They ask thee of the spirit (probably Gabriel). Say: The spirit proceedeth from the command (amr) of my Lord" (17 87). In the plenitude of His power allah Allåh bestows him. "Exalted beyond the dignities, Lord of the Throne, He sendeth forth the spirit proceeding from His amr on whomsoever of His servants whom He pleaseth, that he may warn of the Day of Meeting" (40 15). muhammad Muøammad claims to have received this spirit: "Thus did we inspire thee with the spirit proceeding from Our amr" (42 52). But still more emphatically is this gift claimed for Jesus: "Some of the Apostles We have endowed more highly than others . . . and We have given Jesus, the Son of Mary, manifest signs, and We strengthened him with the Holy Spirit" (2 254). The addition of the title "holy" in this passage is almost certainly an echo of Christian phraseology. The clash between the discordant elements is shown in 4 169: "The Messiah, Jesus, Son of Mary, is only an apostle of God and His Word which He cast into Mary and a Spirit from Him." This close linking of allah Allåh, His Word and Spirit, reminds us forcibly of the prophetic utterance of the Servant of Jehovah in Isaiah 48 16: "From the time that it was there am I, and now the Lord Jehovah hath sent me and His Spirit." It is through the Word and the Spirit that allah Allåh reveals Himself, yet the quranic oracle goes on: "Believe therefore in allah Allåh and His Apostles, and say not: Three! Forbear; it will be better for you. allah Allåh is One. Far be it from His glory that He should have a son." This denial of the Christian doctrine of the Holy Trinity is based on the idea that it consists of Father, Mother, and Son, "When allah Allåh shall say: O Jesus, Son of Mary, hast Thou said unto mankind: Take me and my mother as two gods besides allah Allåh?", Jesus will deny with indignation (5 116 f).
The Jewish conception of the Shechinah as the abiding Presence of Jehovah on the expiation-throne of the Ark is somewhat similarly adapted. The possession of the Ark is promised to Saul as a sign of kingship, and "in it is a sakinah sakænah from your Lord" (2 249). This sakinah sakænah, which means both presence and quiet or security, is thrice sent down on muhammad Muøammad or his followers at times of danger.
The quranic conception of the nature of the idols whom allah Allåh overthrew is by no means uniform, partly by reason of the developments which muhammad Muøammad underwent. Of the three goddesses, whose position as intercessors with allah Allåh he had in a weak moment allowed, he afterwards says (53 23): "These are mere names." Of other idols of Arabia he says: "Dead are they, lifeless! and they know not when they shall be raised" (16 21 f). But at the day of judgment, instead of interceding for their votaries as these hoped, they will accuse them, and moreover it will become evident that many of these false gods were really nothing better than jinn. They and their worshippers will together be fuel for hell-fire. It is not their existence but their deity that is denied (cp. 1 Cor. 10 20).