and the view which he himself took of the Qur'an does not wholly agree with it. He regarded the Qur'an as occupying a position analogous to that of the previous Scriptures. His view of it, as gathered from the Qur'an itself, is that as the previous Scriptures were given to Moses, David, Jesus, and the other prophets, so the Qur'an was given to him. Muhammadan theologians may distinguish between the nature of the revelation and the mode of the inspiration of the Qur'an, and the nature of the revelation and the mode of the inspiration of the other Sacred Books. He himself does not make any such distinction. He simply claims that as God spoke to others, so He spoke to him; and while Muhammad claims that the purpose of God was from all eternity, he does not claim that the revelation given through him was, in its nature, different from that given through others. The only difference was that it was complete and final. It is true that he speaks of a 'glorious Qur'an in a preserved tablet' and a too literal interpretation of this expression is probably at the base of the whole fabric of the theological dogma of the eternity of the Qur'an. But whatever the commentators may say to the contrary, it is more than possible that the expression is simply a figure of speech wherein is signified the absolute certainty of the divine judgement which is based on the eternal purpose of God.

But, however this expression is to be understood, the whole attitude of Muhammad as shown by many passages is that the revelation which he has received is on the same level as those of previous prophets, the only difference being, as stated above, that this is final.

Again, this doctrine of the eternity of the Qur'an, though now the established doctrine of orthodox Muhammadanism, has not always been held by Muhammadans, and there is to-day a tendency in India to depart from it, and recognize the human element in the Qur'an. There is so much in the dogma that runs contrary to all the rational principles of the human mind, that it is not surprising to see the modern spirit which is appearing in Muhammadanism, rising in revolt against it. For, as we have said above, it is not taught in the Qur'an itself, and is something which has been developed by the schools of Muhammadan theologians.

It is easy to see how, when once a man has accepted Muhammadanism as the true and final revelation of God to mankind, this dogma concerning the Qur'an becomes the starting point of all his reasonings, and all his deductions, and the foundation of his whole system of theological science. But we desire to remind our Muhammadan brethren that the object which we invite them to investigate is the truth or untruth of Christianity—the truth or untruth of