had been but as the ruffling here and there of the surface of a quiet lake; all remained still and motionless below. The people were sunk in superstition, cruelty, and vice … Their religion was a gross idolatry; and their faith the dark superstitious dread of unseen beings … Thirteen years before the Hegira, Mecca lay lifeless in this debased state. What a change had those thirteen years now produced … Jewish truth had long sounded in the ears of the men of Medina; but it was not until they heard the spirit-stirring strains of the Arabian Prophet that they too awoke from their slumber, and sprang suddenly into a new and earnest life”.52

“A more disunited people it would be hard to find till suddenly the miracle took place! A man arose who, by his personality and by his claim to direct Divine guidance, actually brought about the impossible — namely, the union of all these warring factions”.53

“It was the one miracle claimed by Mohammed — his ‘standing miracle’ he called it: and a miracle indeed it is”.54

“Never has a people been led more rapidly to civilization, such as it was, than were the Arabs through Islām”.55

“The Qur’ān is unapproachable as regards convincing power, eloquence, and even composition … And to it was also indirectly due the marvelous development of all branches of science in the Moslim world”.56

Translation of the Holy Qur’ān

Certain religious scholars (Ulamā) have held that the Holy Qur’ān should not be translated into any language, but this position is clearly untenable. The Holy Book is plainly intended for all the nations; it is again and again called “ a Reminder for all the nations” (68:52; 81:27; etc.), and the Holy Prophet is spoken of as “a warner for the nations” (25:1). No warning could be conveyed to a nation except in its own language, and the Holy Qur’ān could not be spoken of as a reminder for the nations unless its message was meant to be given to them in their own language. Its translation into other languages was, therefore, contemplated by the Holy Book itself.57