mind of the reader of the Qorân; and there are many Qorân-commentaries, in which these answers are appended to the verses which they are supposed to elucidate. Sometimes the explanations appear to us, even at first sight, improbable and unacceptable; sometimes they contradict each other; a good many seem quite reasonable.
The critical biographers of Mohammed have therefore begun their work of sifting by eliminating the improbable and by choosing between contradictory data by means of critical comparison. Here the gradually increasing knowledge of the spirit of the different parties in Islâm was an important aid, as of course each group represented the facts in the way which best served their own purposes.
However cautiously and acutely Weil and his successors have proceeded, the continual progress of the analysis of the legislative as well as of the historical tradition of Islâm since 1870 has necessitated a renewed investigation. In the first place it has become ever more evident that the thousands of traditions about Mohammed, which, together with the Qorân, form the foundation upon which the doctrine and life of the community are based, are for the most part the conventional expression of all the opinions which prevailed amongst his followers during the first three centuries after the Hijrah. The fiction originated a long time after Mohammed's death; during the turbulent period of the great con-
