7th yr. to Flight (c). 32. 41. 45. 16. 30. 11. 14. 12. 40. 28. 39. 29. 31. 42. 10. 34. 35. 7. 46. 6. 13. _Medina._ 2. 98. 64. 62. 8. 47. 3. 61. 57. 4. 65. 59. 33. 63. 24. 58. 22. 48. 66. 60. 110. 49. 9. 5. GRIMME. _Mecca_, (1). [2] In old saj` form: 111. 107. 106. 105. 104. [103=]. 102. 101. 100. 99. 108. 96. 95. 94. 93. 92. 91. 90. 89. 88. [87=]. 86. [85=]. [84=]. 83. 82. [81.=] 80. 79. [78=]. 77. [76=]. 75. [74=]. [73=]. 70. 69. 68. 114. 113. 36. 55. 54. [53=]. 52. 51. 50. 15. [22=]. [14=]. (2). In loosened _saj`_ form: 46. 72. 45. 44. 41. 97. 40. 39. 38. 37. 36. 35. 34. 32. 31. 67. 30. [29=]. 28. 27. 26. 71. 25. 20. 23. 43. 21. 19. 1. 42. 18. 17. _Medina._ [16=]. 13. 12. 11. 10. [7=]. 6. 98. (112. 109). From the Flight to Badr. [2=]. 62. 5_(15.88.108-120). 47 and some interpolations in Meccan _suras_. From Badr to Ohod 8. 24. 59. From Ohod to capture of Mecca. 3. 29_(1-12). 4. 57. 64. 61. 60. 58. 65. 33. 63. 49. 110. 48. 5_(1-14). 66. 9_(1-24). After capture of Mecca. 9_(25-124). Theology. On the supposition that the arrangements given above are at any rate approximately correct, it is possible to trace a certain development in the teaching of the Koran on some of the chief dogmas. It must, however, be borne in mind that orthodox Islam recognizes the Koran as the work not of Mahomet but of God. Yet Moslem theologians recognize that some revelations are inconsistent with others, and so have developed the doctrine of _nasikh_ and _mansukh_ ("abrogating" and "abrogated"), whereby it is taught that in certain definite cases a later revelation supersedes an earlier. A critical study of the Koran shows in the earlier revelations the marks of a reflective mind trained under the influence of Arabian education and stirred by an acquaintance (somewhat imperfect) with Judaism and Christianity. The later revelations seem to be influenced by the now dominant position of the Prophet and a desire after the capture of Mecca to incorporate such heathen religious ceremonies as are national. God is one and universal from the beginning. His unity is emphasized as against the mistaken conception of the Christian Trinity. At first his might is taught by the name _Rabb_ (Lord) which is generally used with an attribute as "the highest Lord," "Lord of the worlds," "Lord of men," "Lord of heaven and earth," "Lord of the East and West," or "our Lord." Then he is identified with the god Allah (see above) and the first part of the later Moslem creed is announced--_la ilaha illa-llaha_, "there is no god but Allah." But every act of creation is a proof not only of God's power but also of his beneficence (xiv. 37), and so he becomes known as _ar-Rahman_, "the Compassionate." The attributes of God may all be arranged in the three classes of his power, unity and goodness. They are expressed by the ninety-nine "beautiful names" applied to him in the Koran (see E. H.