of al Mótasem, a doctor named Abu Harûn Ebn al Baca found out a distinction to screen himself, by affirming that the Korân was ordained, because it is said in that book, "And I have ordained thee the Korân." He went still farther to allow that what was ordained was created, and yet he denied it thence followed that the Korân was created. Abulfarag, p. 253. 7 Ibid. p. 257. 1 Anno Hej. 242. 2 Abulfarag, p. 262. 3 Al Ghazâli, in prof. fid. 4 The Khalîf al Walîd Ebn Yazîd, who was the eleventh of the race of Emmeya, and is looked on by the Mohammedans as a reprobate, and one of no religion, seems to have treated this book as a rational creature; for, dipping into it one day, the first words he met with were these: "Every rebellious perverse person shall not prosper." Whereupon he stuck it on a lance, and shot it to pieces with arrows, repeating these verses: "Dost thou rebuke every rebellious perverse person? Behold, I am that rebellious, perverse person. When thou appearest before thy LORD on the day of resurrection, say, O LORD, al Walîd has torn me thus." Ebn Shohnah. v. Poc. Spec. p. 223. 5 Poc. Spec. p. 222. 6 Herbelot, p. 87. 7 Abulfeda, Shahrestani, &c. apud Poc. Spec. p. 222, et Marracc. de Kor. p. 44. 1 Al Kamakhshari. Vide Kor. c. 3.
are repealed or abrogated; the latter those which are plain, perspicuous, liable to no doubt, and in full force. To explain these severally in a right manner, it is necessary from tradition and study to know the time when each passage was revealed, its circumstances, state, and history, and the reasons or particular emergencies for the sake of which it was revealed.2 Or, more explicitly, whether the passage was revealed at Mecca, or at Medina; whether it be abrogated, or does itself abrogate any other passage; whether it be anticipated in order of time, or postponed; whether it be distinct from the context, or depends thereon; whether it be particular or general; and, lastly, whether it be implicit by intention, or explicit in words.3 By what has been said the reader may easily believe this book is in the greatest reverence and esteem among the Mohammedans. They dare not so much as touch it without being first washed or legally purified;4 which, lest they should do by inadvertence, they write these words on the cover or label, "Let none touch it but they who are clean." They read it with great care and respect, never holding it below their girdles. They swear by it, consult it in their weighty occasions,5 carry it with them to war, write sentences of it on their banners, adorn it with gold and precious stones, and knowingly suffer it not to be in the possession of any of a different persuasion. The Mohammedans, far from thinking the Korân to be profaned by a translation, as some authors have written,6 have taken care to have their scriptures translated not only into the Persian tongue, but into several others, particularly the Javan and Malayan,7 though out of respect to the original Arabic, these versions are generally (if not always) intermediary.
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SECTION IV.
OF THE DOCTRINES AND POSITIVE PRECEPTS OF THE KORAN, WHICH RELATE TO FAITH AND RELIGIOUS DUTIES.
IT has been already observed more than once, that the fundamental position on which Mohammed erected the superstructure of his religion was, that from the beginning to the end of the world there has been, and for ever will be, but one true orthodox belief; consisting, as to matter of faith, in the acknowledging of the only true GOD, and the believing in and obeying such messengers or prophets as he should from time to time send, with proper credential, to reveal his will to
2 Ahmed Ebn Moh. al Thalebi, in Princip. Expos. Alc. 3 Yahya Ebn al Salâm al Basri, in Princep. Expos. Alc. 4 The Jews have the same veneration for their law; not daring to touch it with unwashed hands, nor then neither without a cover. Vide Millium, de Mohammedismo ante Moh. p. 366. 5 This they do by dipping into it, and taking an omen from the words which they first light on: which practise they also learned of the Jews, who do the same with the scriptures. Vide Millium, ubi sup. 6 Sionita, de Urb. Orient. p. 41, et Marracc. de Alc. p. 33. 7 Reland. de Rel. Moh. p. 265.
mankind; and as to matter of practice, in the observance of the immutable and eternal laws of right and wrong, together with such other precepts and ceremonies as GOD should think fit to order for the time being, according to the different dispensations in different ages of the world: for these last he allowed were things indifferent in their own nature, and became obligatory by GOD'S positive precept only; and were therefore temporary, and subject to alteration according to his will and pleasure. And to this religion he gives the name of Islâm, which word signifies resignation, or submission to the service and commands of GOD;1 and is used as the proper name of the Mohammedan religion, which they will also have to be the same at bottom with that of all the prophets from Adam. Under pretext that this eternal religion was in his time corrupted, and professed in its purity by no one sect of men, Mohammed pretended to be a prophet sent by GOD to reform those abuses which had crept into it, and to reduce it to its primitive simplicity; with the addition, however, of peculiar laws and ceremonies, some of which had been used in former times, and others were now first instituted. And he comprehended the whole substance of his doctrine under these two propositions, or articles of faith; viz., that there is but one GOD, and that himself was the apostle of GOD; in consequence of which latter article, all such ordinances and institutions as he thought fit to establish must be received as obligatory and of divine authority. The Mohammedans divide their religion, which, as I just now said, they call Islâm, into two distinct parts: Imân, i.e., faith, or theory, and Dîn, i.e., religion, or practice; and teach that it is built on five fundamental points, one belonging to faith, and the other four to practice. The first is that confession of faith which I have already mentioned; that "there is no god but the true GOD; and that Mohammed is his apostle." Under which they comprehend six distinct branches; viz., 1. Belief in GOD; 2. In his angels; 3. In his scriptures; 4. In his prophets; 5. In the resurrection and day of judgment; and, 6. In GOD'S absolute decree and predetermination both of good and evil. The four points relating to practice are: 1. Prayer, under which are comprehended those washings or purifications which are necessary preparations required before prayer; 2. Alms; 3. Fasting; and, 4. The pilgrimage to Mecca. Of each of these I shall speak in their order. That both Mohammed and those among his followers who are reckoned orthodox, had and continue to have just and true notions of GOD and his attributes (always excepting their obstinate and impious rejecting of the Trinity), appears so plain from the Korân itself and all the Mohammedan divines, that it would be loss of time to refute those who suppose the GOD of Mohammed to be different from the true GOD, and only a fictitious deity or idol of his own creation.2 Nor shall I enter into any of the Mohammedan controversies concerning the divine nature and attributes, because I shall have a more proper opportunity of doing it elsewhere.3
1 The root Salama, from whence Islâm is formed, in the first and fourth conjugations, signifies also to be saved, or to enter into a state of salvation; according to which, Islâm may be translated the religion or state of salvation: but the other sense is more approved by the Mohammedans, and alluded to in the Korân itself. See c. 2 and c. 3. 2 Marracc. in Alc. p. 102. 3 Sect VIII.
The existence of angels and their purity are absolutely required to be believed in the Korân; and he is reckoned an infidel who denies there are such beings, or hates any of them,4 or asserts any distinction of sexes among them. They believe them to have pure and subtle bodies, created of fire;5 that they neither eat nor drink, nor propagate their species; that they have various forms and offices; some adoring GOD in different postures, others singing praises to him, or interceding for mankind. They hold that some of them are employed in writing down the actions of men; others in carrying the throne of GOD and other services. The four angels whom they look on as more eminently in GOD'S favour, and often mention on account of the offices assigned them, are Gabriel, to whom they give several titles, particularly those of the holy spirit,1 and the angel of revelations,2 supposing him to be honoured by GOD with a greater confidence than any other, and to be employed in writing down the divine decrees;3 Michael, the friend and protector of the Jews;4 Azraël, the angel of death, who separates men's souls from their bodies;5 and Israfîl, whose office it will be to sound the trumpet at the resurrection.6 The Mohammedans also believe that two guardian angels attend on every man, to observe and write down his actions,7 being changed every day, and therefore called al Moakkibât, or the angels who continually succeed one another. This whole doctrine concerning angels