and after those, Jesus the son of Mary." The lack of success these prophets had was reflected in Muhammad's own experience, as he preached the oneness of God to the Arabs in Mecca. The implication was that he was the last in the series of prophets, the last reveler of divine truth. After Muhammad's death in AD 632, it was feared that the content of the revelations might be lost, as those who had originally memorized it died. It was therefore decided to collect all the revelations, from whatever source, and make a compilation. Even at this early date, variations in the Koranic revelations were becoming common in different parts of the new Islamic empire. So that there would be a definitive version, the Caliph `Uthman (the caliphs were successors of Muhammad) commissioned one of the Prophet's followers, Zayd ibn Thabit, and others to sort through and pull together all the material and compare it with the remembrances of those who had learned it by heart. In this manner, an authorized version was created. The arrangement of putting the longer chapters first and the shorter ones last violates the chronological order of the revelations as they came to Muhammad. But a fairly accurate chronology can be worked out on the basis of knowledge about Muhammad's life: He began his work in Mecca, spent a long period in Medina, and returned again to Mecca. In addition, the chapters indicate in which place the many revelations came to him. The main emphasis of the book is on the oneness of Allah, in contrast to the multiplicity of gods worshipped by the Arabs. These gods are denounced as powerless idols who will be unable to help unbelievers on the day of judgment. Other doctrines, common to Israel's later history and early Christianity, were incorporated into the Koran, as well. There is a strong assertion of belief in the resurrection from the dead, in angels and devils, and in heaven and hell. All of humanity is regarded as subject to the will and po...
