Theodicy and divine power

Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator) · c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (17/56)