The method of recording them, too, seems to have been
systematised, for it is certain that a body of professional scribes
were engaged in this work, and evidence is not wanting to show that
these scribes were allowed to express the revelations in their own
particular style. Discrepancies and inconsistencies abounded, but
Mohammed seems to have allowed that he was not responsible, and to
have stated that God had a perfect right to alter as He pleased, and
even to apologise for errors! The policy of abrogation has its
sanction in the text, "Whatever verses we cancel or cause thee to
forget, we give thee better in their stead, or the like thereof."
In his warlike policy, the prophet's strategy reflects most
discreditably upon his character, everything that was honourable and
virtuous being sacrificed to the passion for conquest. When he needed
help, he pretended friendship to those he hated; and then, becoming
strong enough to be independent, did not hesitate, upon the slightest
provocation or pretext, to turn his sword against them. This is
particularly true of his treatment of the Jews, whom he at first
befriended, but afterwards treated with barbarous injustice.
Within a very few months of their arrival in Medinah, the need of some
method of support, other than the charity of the helpers, presented
itself. The number of refugees was still increasing, and the demand
for the ordinary necessities of life exceeded the supply.
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