The contents of the different parts of the Koran are extremely varied. Many passages consist of theological or moral reflections. We are reminded of the greatness, the goodness, the righteousness of God as manifested in Nature, in history, and in revelation through the prophets, especially through Mahomet. God is magnified as the One, the All-powerful. Idolatry and all deification of created beings, such as the worship of Christ as the Son of God, are unsparingly condemned. The joys of heaven and the pains of hell are depicted in vivid sensuous imagery, as is also the terror of the whole creation at the advent of the last day and the judgment of the world. Believers receive general moral instruction, as well as directions for special circumstances. The lukewarm are rebuked, the enemies threatened with terrible punishment, both temporal and eternal. To the sceptical the truth of Islam is held forth; and a certain, not very cogent, method of demonstration predominates. In many passages the sacred book falls into a diffuse preaching style, others seem more like proclamations or general orders. A great number contain ceremonial or civil laws, or even special commands to individuals down to such matters as the regulation of Mahomet's harem. In not a few definite questions are answered which had actually been propounded to the Prophet by believers or infidels. Mahomet himself, too, repeatedly receives direct injunctions, and does not escape an occasional rebuke. One sura (i.) is a prayer, two (cxiii. cxiv.) are magical formulas. Many suras treat of a single topic, others embrace several.
From the mass of material comprised in the Koran--and the account we have given is far from exhaustive--we should select the histories of the ancient prophets and saints as possessing a peculiar interest. The purpose of Mahomet is to show from these histories how God in former times had rewarded the righteous and punished their enemies. For the most part the old prophets only serve to introduce a little variety in point of form, for they are almost in every case facsimiles of Mahomet himself. They preach exactly like him, they have to bring the very same charges against their opponents, who on their part behave exactly as the unbelieving inhabitants of Mecca. The Koran even goes so far as to make Noah contend against the worship of certain false gods, mentioned by name, who were worshipped by the Arabs of Mahomet's time. In an address which is put in the mouth of Abraham (xxvi. 75 sqq.), the reader quite forgets that it is Abraham, and not Mahomet (or God himself), who is speaking. Other narratives are intended rather for amusement, although they are always well seasoned with edifying phrases. It is no wonder that the godless Korrishites thought these stories of the Koran not nearly so entertaining as those of Rostam and Ispandiar, related by Nadr the son of Harith, who had learned in the course of his trade journeys on the Euphrates the heroic mythology of the Persians. But the Prophet was so exasperated by this rivalry that when Nadr fell into his power after the battle of Badr, he caused him to be executed; although in all other cases he readily pardoned his fellow-countrymen.