Chapter IV: The Creed of Islám.99 (2)

The story of Hárút and Márút is of some interest from its connection with the question of the impeccability of the angels. Speaking of those who reject God's Apostle the Qurán says: "And they followed what the Satans read in the reign of Solomon; not that Solomon was unbelieving, but the Satans were unbelieving. Sorcery did they teach to men, and what had been revealed to the two angels Hárút and Márút at Bábel. Yet no man did these two teach until they had said, 'We are only a temptation. Be not thou an unbeliever.'" (Súra ii. 96). Here it is quite clear that two angels teach sorcery, which is generally allowed to be an evil. Some explanation has to be given. Commentators are by no means reticent on this subject. The story goes that in the time of the prophet Enoch when the angels saw the bad actions of men they said: "O Lord! Adam and his descendants whom Thou has appointed as Thy vice-regents on earth act disobediently." To which the Lord replied: "If I were to send you on earth, and to give you lustful and angry dispositions, you too would sin." The angels thought otherwise; so God told them to select two of their number who should undergo this ordeal. They selected two, renowned for devotion and piety. God having implanted in them the passions of lust and anger said: "All day go to and fro on the earth, put an end to the quarrels of men, ascribe no equal to Me, do not commit adultery, drink no wine, and every night repeat the Ism-ul-A'zam, the exalted name (of God) and return to heaven." This they did for some time, but at length a beautiful woman named Zuhra (Venus) led them astray. One day she brought them a cup of wine. One said: {143} "God has forbidden it;" the other, "God is merciful and forgiving." So they drank the wine, killed the husband of Zuhra, to whom they revealed the "exalted name," and fell into grievous sin. Immediately after, they found that the "name" had gone from their memories and so they could not return to heaven as usual. They were very much concerned at this and begged Enoch to intercede for them. The prophet did so, and with such success that the angels were allowed to choose between a present or a future punishment. They elected to be punished here on earth. They were then suspended with their heads downwards in a well at Bábel. Some say that angels came and whipped them with rods of fire, and that a fresh spring ever flowed just beyond the reach of their parched lips. The woman was changed to a star. Some assert that it was a shooting star which has now passed out of existence. Others say that she is the star Venus.

It is only right to state that the Qází 'Ayáz, Imám Fakhr-ud-dín Rází (544-606 A.H.), Qází Násir-ud-dín Baidaví (620-691 A.H.) and most scholastic divines deny the truth of this story. They say that angels are immaculate, but it is plain that this does not meet the difficulty which the Qurán itself raises in connection with Hárút and Márút. They want to know how beings in such a state can teach, and whether it is likely that men would have the courage to go near such a horrible scene. As to the woman, they think the whole story absurd, not only because the star Venus was created before the time of Adam, but also because it is inconceivable that one who was so wicked should have the honour of shining in heaven for ever. A solution, however, they are bound to give, and it is this. Magic is a great art which God must allow mankind to know. The dignity of the order of prophets is so great that they cannot teach men what is confessedly hurtful. Two angels were therefore sent, and so men can now distinguish between the miracles of prophets, the signs of {144} saints, the wonders of magicians and others. Then Hárút and Márút always discouraged men from learning magic. They said to those who came to them: "We are only a temptation. Be not thou an unbeliever." Others assert that it is a Jewish allegory in which the two angels represent reason and benevolence, the woman the evil appetites. The woman's ascent to heaven represents death.

To this solution of the difficulty, however, the great body of the Traditionists do not agree. They declare that the story is a Hadís-i-Sahíh, and that the Isnád is sound and good. I name only a few of the great divines who hold this view. They are Imám Ibn Hanbal, Ibn Ma'súd, Ibn 'Umr, Ibn 'Abbás, Háfiz 'Asqallání[127] and others. Jelál-ud-din Syútí in his commentary the Dúrr-i-Mashúr, has given all the Traditions in order and, though there is some variety in the details, the general purport accords with the narrative as I have related it. The Traditionists answer the objections of the Scholastics thus. They say that angels are immaculate only so long as they remain in the angelic state; that, though confined, Hárút and Márút can teach magic, for a word or two is quite sufficient for that purpose; that some men have no fear and, if they have, it is quite conceivable that the two angels may teach through the instrumentality of devils or jinn. With regard to the woman Zuhra they grant that to be changed into a bright star is of the nature of a reward; but they say the desire to learn the "exalted name" was so meritorious an act that the good she desired outweighs the evil she did. With regard to the date of the creation of the star Venus, it is said that all our astronomical knowledge is based on observations made since the Flood, whereas this story relates to the times of Enoch who lived before the days of Noah. So the dispute goes on and men of great repute for learning and knowledge believe in the story.

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Munkir and Nakír are two fierce-looking black angels with blue eyes who visit every man in his grave, and examine him with regard to his faith in God and in Muhammad. The dead are supposed to dwell in 'Álam-i-barzakh, a state of existence intervening between the present life and the life of mankind after the resurrection.[128] This is the meaning of the word "grave" when used in this connection. Unbelievers and wicked Muslims suffer trouble in that state; true believers who can give a good answer to the angels are happy. Some suppose that a body of angels are appointed for this purpose and that some of them bear the name of Munkir, and some that of Nakír and that, just as each man has two recording angels during his lifetime, two from this class are appointed to examine him after death. There is a difference of opinion with regard to children. The general belief is that the children of believers will be questioned, but that the angels will teach them to say: "Alláh is my Lord, Islám my religion, and Muhammad my Prophet." With regard to the children of unbelievers being questioned, Imám Abu Hanífa hesitated to give an opinion. He also doubted about their punishment. Some think they will be in A'ráf, a place between heaven and hell; others suppose that they will be servants to the true believers in Paradise.

Distinct from the angels there is another order of beings made of fire called jinn (genii.) It is said that they were created thousands of years before Adam came into existence. "We created man of dried clay, of dark loam moulded, and the jinn had been before created of subtle fire." (Súra xv. 26, 27.) They eat, drink, propagate their species and are subject to death, though they generally live many centuries. They dwell chiefly in the Koh-i-Káf, a chain of mountains supposed to encompass the world:[129] {146} some are believers in Islám; some are infidels, and will be punished. "I will wholly fill hell with jinn and men." (Súra xi. 120.) The Súra called Súrat-ul-Jinn (lxxii.) refers to their belief in Islám. The passage is too long to quote. They try to hear[130] what is going on in heaven. "We guard them (_i.e._, men) from every stoned Satan, save such as steal a hearing." (Súra xv. 18.) They were under the power of Solomon and served him. (Súra xxxviii. 36.) An 'Ifrít of the jinn said, "I will bring it thee (Solomon) ere thou risest from thy place: I have power for this and am trusty." (Súra xxvii. 39.) At the last day the jinn also will be questioned. Imám Hanífa doubted whether the jinn who are Muslims will be rewarded. The unbelieving jinn will assuredly be punished. Tradition classifies them in the following order: (1) Jánn, (2) Jinn, (3) Shaitán, (4) 'Ifrít, (5) Márid. Many fables have been invented concerning these beings, and though intelligent Muslims may doubt these wonderful accounts, yet a belief in the order of jinn is imperative, at least, as long as there is belief in the Qurán. Those who wish to know more of this subject will find a very interesting chapter on it in Lane's Modern Egyptians.

3. THE BOOKS.--Al Berkevi says:--

"It is necessary to believe that the books of God have been sent
through the instrumentality of Gabriel, to prophets upon the earth. The
books are never sent except to prophets. The Qurán was sent to Muhammad
portion by portion during a space of 23 years. The Pentateuch came to
Moses, the Injíl to Jesus, the Zabúr to David, and the other books to
other prophets. The whole number of the Divine books is 104. The Qurán,
the last of all, is to be followed till the day of judgment. It can
neither be abrogated nor changed. Some laws of the previous books have
been abrogated by the Qurán and ought not to be followed."

The one hundred and four books were sent from heaven in the following order:--To Adam, ten; to Seth, fifty; to Enoch (Idris), thirty; to Abraham, ten; to Moses, the {147} Taurát (Pentateuch); to David, the Zabúr (Psalms); to Jesus, the Injíl; to Muhammad, the Qurán. The one hundred to which no distinctive name is given are known as the "Suhúf-ul-Anbiya,"--Books of the Prophets. The Qurán is also known as the Furqán, the distinguisher; the Qurán-i-Sharíf, noble Qurán; the Quran-i-Majíd, glorious Qurán; the Mushaf, the Book. It is said to be the compendium of the Taurát, Zabúr and Injíl[131]; so Muslims do not require to study these books.[132] The orthodox belief is that they are entirely abrogated by the Qurán,[133] though Syed Ahmad denounces as ignorant and foolish those Musalmáns who say so.[134] Be that as it may, their inspiration is considered to be of a lower order than that of the Qurán. A large {148} portion of the Injíl is considered to be mere narrative. The actual words of Christ only are looked upon as the revelation which descended from heaven. It is so in the case of the Old Testament Prophets. "However, it was the rule to call a book by the name of the prophet, whether the subject-matter was pure doctrine only, or whether it was mixed up with narrative also." "It is to be observed that, in the case of our own Prophet, the revelations made to him were intended to impart a special miracle of eloquence and they were written down, literally and exactly, in the form in which they were communicated without any narrative being inserted in them."[135] The writings of the Apostles are not considered to be inspired books. "We do not consider that the Acts of the Apostles, or the various Epistles, although unquestionably very good books, are to be taken as part and parcel of the New Testament itself; nevertheless we look upon the writings of the Apostles in the same light as we do the writings of the Companions of our own Prophet; that is to say, as entitled to veneration and respect."[136] There are many verses in the Qurán which speak of previous revelations, thus: "We also caused Jesus, the son of Mary, to follow the footsteps of the prophets, confirming the law (Taurát) which was sent before him, and we gave him the Injíl with its guidance and light, confirmatory of the preceding law; a guidance and a warning to those that fear God." (Súra v. 50). "We believe in God, and that which hath been sent down to us, and that which hath been sent down to Abraham and Isaac and Jacob and the tribes, and that which hath been given to Moses and to Jesus, and that which was given to the prophets from their Lord. No difference do we make between any of them: and to God are we resigned." (Súra ii. 130). "In truth hath He sent down to thee the Book, which confirmeth those that precede it, for He had sent down the {149} Law and the Injíl aforetime, as man's guidance; and now hath He sent down the Furqán." (Súra iii. 2).[137]

Practically, Musalmáns reject the Old and New Testaments. To do so is manifestly against the letter of the Qurán, and, as some reason for this neglect of previous Scriptures must be given, Muslim divines say that the Jewish and Christian Scriptures have been corrupted. The technical expression is "tahríf," a word signifying, to change, to turn aside anything from the truth. Then tahríf may be of two kinds, tahríf-i-m'anaví, a change in the meaning of words; tahríf-i-lafzí, an actual change of the written words. Most Musalmáns maintain that the latter kind of corruption has taken place, and so they do not feel bound to read or study the previous revelations so frequently referred to in the Qurán. The charge brought against the Jews of corrupting their Scriptures is based on the following verse of the Qurán: "Some truly are there among you who torture the Scriptures with their tongues, in order that ye may suppose it to be from the Scripture, yet it is not from the Scripture. And they say: 'this is from God,' yet it is not from God; and they utter a lie against God, and they know they do so." (Súra iii. 72.) All the ancient commentators assert that this only proved tahríf-i-m'anaví; that is, that the Jews referred to either misinterpreted what they read, or, whilst professing to read from the Scripture, used expressions not found therein. It does not mean that they altered the text of their Scriptures. This, however, does not excuse Musalmáns for their neglect of the previous Scriptures, and so the orthodox divines of modern times maintain that the greater corruption--the tahríf-i-lafzí, has taken place. The question is fully discussed, and the opinion of the earlier commentators endorsed by Syed Ahmad in his Commentary on the Bible.[138]

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4. PROPHETS.--Muhammad Al Berkevi says:--

"It is necessary to confess that God has sent prophets; that Adam is
the first of the prophets and the father of all men; that Muhammad is
the last of the prophets; that between Adam and Muhammad there were a
great number of prophets; that Muhammad is the most excellent of all
and that his people are the best of all peoples; that each of the
preceding prophets was sent to a special people, some with books, some
without, but that Muhammad was sent to all men and also to the genii;
that his law will remain until the end of the world, that his miracles
are many in number, that by his blessed finger he made waters flow,
that he divided the moon into two parts, that animals, trees, and
stones said to him: 'Thou art a true prophet.'

We must also believe that one night he was transported from Mecca to
Jerusalem, and from thence to heaven, where he saw both paradise and
hell, conversed with the Most High and returned to Mecca before
morning. After him no other prophet will come, for he is the seal of
the prophets."

The number of prophets sent by God to make known His will varies according to the Tradition which records it. About two hundred thousand is the usual number stated. Twenty-five are mentioned by name in the Qurán, of whom six are distinguished by special titles. Adam, Sufi Ulláh, the chosen of God; Noah, Nabí Ulláh, the prophet of God; Abraham, Khalíl Ulláh, the friend of God; Moses, Kalím Ulláh, the speaker with God; Jesus, Rúh Ulláh, the spirit of God; Muhammad, Rasúl Ulláh, the messenger of God. These are called the Anbiya-ulul-'Azm (possessors of purpose) because they were the heads of their respective dispensations, and because they will be permitted by God to intercede in the day of judgment for their followers. They are the greatest and most exalted of the prophets.[139]

There are degrees of rank amongst the prophets, for "Some of the Apostles have We endowed more highly than others. Those to whom God hath spoken, He hath raised to the loftiest grade, and to Jesus, the Son of Mary We gave {151} manifest signs, and We strengthened him with the Holy Spirit." (Súra ii. 254). The Anbiya-ulul-'Azm are ranked in the following order: Noah, Jesus, Moses, Abraham and as the chief of all, Muhammad, of whom it is said: "He is the Apostle of God and the seal of the prophets." (Súra xxxiii. 40).

A Tradition, as usual, supports his position. "I am the chief of the sons of men." "Adam and all beside him will be ranged under my flag in the judgment day."[140] It is said that the law given by Moses was harsh and severe; that by Christ was mild and gracious; but that the law given by Muhammad is perfect, for it combines both the quality of strictness and that of graciousness; according to the Tradition: "I always laugh and by laughing kill."[141] Each prophet is said to have been sent to his own tribe, but Muhammad was sent for all men. A Tradition is adduced to support this statement: "I was raised up for all men whether white or black, other prophets were not except for their own tribe." The Qurán also states: "We have sent thee (Muhammad) for all men."

There is some difference of opinion as to whether the prophets are superior to the angels. The Hanífites hold that the prophets amongst men are superior to the prophets amongst angels, who in their turn are superior to the ordinary run of men, to whom again the angels, other than prophets, are inferior. The Mutazilites say that the angels are superior to the prophets. The Shía'hs assert that the twelve Imáms are superior to prophets.

The way in which Muhammad received inspiration has been shown in a previous chapter; but Ibn Khaldoun gives such an interesting account of prophetic inspiration that I give the substance of his remarks here. He speaks somewhat as follows.[142] If we contemplate the world and the creatures it contains we shall recognize a perfect order, a regular {152} system, a sequence of cause and effect, a connexion between different categories of existence, and a transformation of beings from one category of existence to another. Then the phenomena of the visible world indicate to us the existence of an agent whose nature is different from that of the body, who is in fact a spiritual existence. This agent, which is the soul, must on the one hand be in contact with the existences of this world and, on the other, with the existences in the next category of superiority, and one whose essential qualities are pure perception and clear intelligence. Such are the angels. It follows, then, that the human soul has a tendency towards the angelic world. All this is quite in accordance with the idea that, according to a regular order, all the categories of existences in the universe are in mutual contact by means of their faculties and on account of their nature.

The souls of men may be divided into three classes. The first kind of soul is too feeble by nature to attain to a perception of the spiritual: it has to content itself with moving in the region of sense and imagination. Thus it can understand concepts and affirmations. It can raise itself high in its own category but cannot pass its limit.

The souls of the second class are carried by a reflective movement and a natural disposition towards a spiritual intelligence. They can enter into a state of contemplation which results in ecstasy. This is the intuition of the Saints (Auliya)[143] to whom God has given this divine knowledge.

The souls of the third class are created with the power of disengaging themselves altogether from their human bodies in order that they may rise to the angelic state where they become like angels. In a moment of time such {153} a soul perceives the sublime company (of angels) in the sphere which contains them. It, there and then, hears the speech of the soul and the divine voice. Such are the souls of the prophets. God has given to these souls the power of leaving the human body. Whilst thus separate from it God gives to them His revelation. The prophets are endowed by God with such a purity of disposition, such an instinct of uprightness, that they are naturally inclined to the spiritual world. They are animated by an ardour quite peculiar to their order. When they return from the angelic state they deliver to men the revelations they have received. Sometimes the revelation comes to the prophet as the humming of confused discourse. He grasps the ideas and, as soon as the humming ceases, he comprehends the message; sometimes an angel in human form communicates the revelation, and what he says the prophet learns by heart. The journey to, the return from the angelic state, and the comprehension of the revelation received there occupy less time than the twinkling of an eye. So rapidly do the souls of prophets move. So instantaneously do they receive and understand God's revelations. This is why inspiration is called Wahí, a word which, according to Ibn Khaldoun, means to make haste.

The first way of delivering a message is adopted when he who receives it is only a Nabí (prophet), and not a Rasúl (apostle or messenger.) The second mode is employed towards a Rasúl who, on the principle that the greater contains the less, is also a Nabí. A Hadís records that Muhammad said: "Revelation came to me sometimes like the ticking of a clock and fatigued me much. When it stopped I learnt the meaning of what had been delivered to me. Sometimes an angel in human form spoke to me and, whilst he was speaking, I learnt what was said." That a prophet should feel oppressed on such occasions is hinted at in "With measured tone intone the Qurán, for we shall devolve on thee mighty words." (Súra lxxiii. 5.)

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A Nabí, (who must be a wise and a free man, that is, one who is not a slave of another, and one also who is free from imperfection either of body or mind), receives Wahí but has not necessarily to deliver to men the orders of God. A Rasúl who must possess the same qualifications as a Nabí, is one who is commanded to deliver God's message to men, though he does not necessarily abrogate what preceding Rasúls have delivered. Neither is it necessary that he should bring a book or even a new law. Some Rasúls do so, but the distinguishing mark of the Rasúl is that he delivers to men commands direct from God, and is specially commissioned so to do. Thus every Rasúl is a Nabí, whilst every Nabí is not a Rasúl.

The question of the sinlessness of the prophets is one to which considerable attention has been paid by Muslim theologians. The orthodox belief is that they are free from sin. Some think that their freedom from sin is because the grace of God being ever in them in the richest fulness they are kept in the right path. The Ash'aríans believe that the power of sinning is not created in them.[144] The Mutazilites deny this, but admit the existence of some quality which keeps them from evil. These theories do not agree with actual facts. Prophets like other men commit faults, but here comes in the Muslim distinction of sins into gunáh-i-kabíra "great sins," and gunáh-i-saghíra "little sins." The gunáh-i-kabíra are, murder, adultery, disobedience to God and to parents, robbing of orphans, to accuse of adultery, to avoid fighting against infidels, drunkenness, to give or to take usury, to neglect the Friday prayers and the Ramazán fast, tyranny, backbiting, untrustworthiness, forgetting the Qurán after reading it, to avoid giving true or to give false witness, lying without sufficient reason,[145] to swear falsely or to swear by any other than God, flattery of tyrants, false judgments, giving short weight or measure, {155} magic, gambling, approval of the ceremonies of infidels, boasting of one's piety, calling on the names of deceased persons and beating the breast at such times,[146] dancing, music, neglect when opportunity offers of warning other persons with regard to the "commands and prohibitions" of God, disrespect to a Háfiz, to shave the beard, to omit saying the "darúd" (_i.e._ on whom and on whose family be the peace and mercy of God) whenever the name of Muhammad is mentioned.[147] These are all "great sins" and can only be forgiven after due repentance: the "little sins" are forgiven if some good actions are done. "Observe prayer at early morning, at the close of day, and at the approach of night; for the _good deeds drive away the evil deeds_." (Súra xi. 116).

Men may commit sin wittingly or unwittingly. It is the universal belief that a prophet never commits the greater sins in either way; but there is a difference of opinion with regard to the lesser sins. Some hold that they can do them unwittingly, though even then it is not in any thing connected with their office. Others again limit even this frailty to the period before "wahí" (inspiration) comes upon them. The general opinion, however, is that they are free from all sin, whether great or small. The frailties which they show are merely reckoned as faults and slight imperfections not amounting to sin.

This, to the Muslim mind at once disposes of a difficulty the Qurán itself raises on this point. With the exception of Jesus Christ, the Anbiya-ulul-'Azm are spoken of as doing what every one except an orthodox Muslim would call sin. Adam's transgression[148] is referred to in Súra ii. 29-37 and {156} in Súra vii. 10-24. I quote only one verse: "They said, 'O our Lord! with ourselves have we dealt unjustly; if Thou forgive us not and have not pity on us, we shall surely be of those that perish.'" The sin of Noah is not specified in the Qurán, yet it is plainly hinted at. "To Thee verily, O my Lord, do I repair lest I ask that of Thee wherein I have no knowledge: unless Thou forgive me and be merciful to me I shall be one of the lost." (Súra xi. 49). There is also a similar request in Súra lxxi. 29. Abraham is represented as saying to his people: "They whom ye worship, ye and your fathers of early days, are my foes; but not so the Lord of the worlds, who hath created me, and guideth me, who giveth me food and drink; and when I am sick, he healeth me, and who will cause me to die and again quicken me, and who, I hope, will forgive me my sins in the day of reckoning." (Súra xxvi. 75-82). Moses is described as having done "a work of Satan" in killing a man, and as saying: "'O my Lord, I have sinned to my own hurt; forgive me.' So God forgave him; for He is the forgiving, the merciful. He said: 'Lord, because thou hast showed me this grace, I will never again be the helper of the wicked.'" (Súra xxviii. 15, 16).

The following passages refer to Muhammad. "Be thou steadfast and patient; for true is the promise of God; and seek pardon for thy fault."[149] (Súra xl. 57). "Ask pardon for thy sin, and for believers, both men and women." (Súra xlvii. 21). The scandal caused by the Prophet's conduct with the wife of Zeid, and with the Egyptian slave Mary, necessitated a pretended revelation of God's will in reference to these events. The circumstances will be found fully detailed in Súra xxxiii. 36-38 and in Súra lxvi. 1-5.

One of the most important verses is: "Verily, we have won for thee an undoubted victory, in token that God forgiveth thy earlier and later fault." (Súra xlviii. 1-2). {157} It is not quite clear what victory is here referred to. According to the Tafsír-i-Husainí, some commentators say that it is the taking of Mecca, the past tense being prophetically used for the future. The following explanations are given of the expression "earlier and later fault." (1) God has forgiven thy sin committed before and after the descent of wahí, (2) before and after the taking of Mecca, or (3) before the descent of this Súra. (4) The commentator Salmí says: "The earlier sin refers to the sin of Adam committed when Muhammad was in the loins of his great ancestor and thus connected with him; the later sin refers to the followers of the Prophet, and in that way is connected with him, just as the sin of Adam was the predecessor and the cause of their sin." (5) Imám Abu'l-Lais says: "The words refer to the sin of Adam, and to those of the followers of the Prophet. Both are connected with Muhammad, because the former is forgiven by the blessing, and the latter by the intercession of Muhammad."[150]

From these extracts from the Qurán it appears that sin is imputed to prophets, though Muslims evade the charge by the casuistry I have already referred to. Be that as it may, it is a striking fact that the one sinless member of the Anbiya-ulul-'Azm, the one sinless prophet of Islám, is none other than Jesus Christ. There is no passage in the Qurán which hints at sin, even in the modified form in which Muslims attribute it to other prophets, being committed by him: no passage which speaks of His seeking for pardon.

It is the universal belief that prophets work miracles, (mu'jizát). A miracle is defined to be "Kharq-i-'ádat," that is, something contrary to the usual course of nature.

The object for which a miracle is performed must be a moral one, and chiefly to attest the truth of the statements made by the prophet. Although Muhammad makes, in the {158} Qurán, no distinct claim to the power of working miracles,[151] his followers maintain that in this, as in all other respects he was equal to all and superior to some prophets, and produce various passages of the Qurán in support of their view. Thus, according to Shaikh Jelál-ud-dín Syutí, if to Adam was given the power of naming every thing, Muhammad also possessed the same power. Enoch was exalted on high, but Muhammad was taken to the 'Baqáb-i-qausain,' the 'two bows' length,' where Gabriel, "one mighty in power," appeared to him. (Súra liii. 5-9). Ishmael was ready to be sacrificed, but Muhammad endured the splitting of his chest;[152] Joseph was to some extent handsome, but Muhammad was the very perfection of beauty; Moses brought water from the rock, but Muhammad produced it from his fingers. The sun was stayed on its course by Joshua and so it was by Muhammad. Solomon had a great kingdom, Muhammad a greater, for he possessed the keys of the treasuries of the earth. Wisdom was given to John the Baptist whilst yet a child, so also were wisdom and understanding granted to Muhammad at an early period of his life. Jesus could raise the dead, so also could Muhammad. In addition to all these, the special miracles of the Prophet are the splitting of the moon asunder, the Mi'ráj, the coming of a tree into his presence, and above all the wonderful miracle of the Qurán.[153]

The splitting of the moon in sunder is referred to in, {159} "The hour of judgment approacheth; and the moon hath been split in sunder." (Súra liv. 1). Imám Záhid says that Abu Jahl and a Jew visited the Prophet, and demanded a sign from him on pain of death. The Prophet made a sign with his little finger, and at once the moon separated into two parts: one of which remained in the sky, the other went off to a long distance. The Jew believed in Islám forthwith. Abu Jahl ascribed the affair to magic, but on making enquiry from various travellers ascertained that they, on this very night, distinctly saw the moon in two parts.[154] Some, however, refer the passage to the future, as they consider the splitting of the moon to be one of the signs of the last day.

The Mi'ráj, or night ascent, is mentioned in, "Glory be to Him who carried His servant by night from the sacred temple (of Mecca) to the temple that is more remote, whose precinct We have blessed, that We might show him of our signs." (Súra xvii. 1). Muslim writers, who are fond of the marvellous, narrate at length the wonderful things the Prophet saw and did on this eventful night;[155] but some maintain that it was only a vision, and quote the words: "We ordained the vision which we showed thee," in proof of this assertion.[156] Be that as it may, all orthodox Muslims maintain the superiority of Muhammad, as a worker of miracles, over all other prophets.

5. THE RESURRECTION AND THE LAST DAY.--These two articles of the faith may be considered together. The {160} following is a summary of the remarks of Muhammad Al Berkevi on this point. It is necessary to acknowledge:--

1. That the torments of the tomb are real and certain and that Munkir
and Nakír (Ante p. 145) will come and interrogate the dead person
concerning his God, his Prophet, his faith and his Qibla. The faithful
will reply: "our God is God; our Prophet is Muhammad; our religion,
Islám; our Qibla, the Ki-'ádataba.

2. That all the signs of the last day mentioned by the Prophet will
come to pass; such as, the appearance of Dajjál, or Antichrist; the
descent of Jesus from heaven; the appearance of Imám Mahdí and of Gog
and Magog; the rising of the sun from the west, &c.

3. That all living things will die; that the mountains will fly in the
air like birds; that the heavens will melt away; that after some time
has thus passed God most High will set the earth in order and raise the
dead; that prophets, saints, doctors of the law, and the faithful will
find near them the robes and the horses of Paradise. They will put on
the robes, and mount the horses and go into the shade of the throne of
God. Other men, hungry, thirsty, and naked will go on foot. The
Faithful will go to the right, the Infidels to the left.

4. That there will be a balance, in which the good and bad actions of
men will be weighed. Those whose good deeds outweigh the bad will go to
Paradise; if the bad predominate, they will go into the fire, unless
God has mercy on them, or the prophets or saints intercede for them.
If, however, they were not Muslims there will be no intercession for
them, nor will they come out from the fire. The Muslims who enter the
fire will, after having purged their crimes, enter Paradise.

5. That the bridge Sirát, which is sharper than a sword, is raised
above the fire; that all men must pass over this. Some will pass over
with the speed of lightning, some like a horse that runs, some, their
backs laden with their sins, will go very slowly over; others will fall
and certainly enter into the fire.

6. That each prophet has a pool where he, with his people, will quench
their thirst before entering Paradise; that the pool of Muhammad is the
largest of all, for it is a month's march from one side thereof to the
other. Its water is sweeter than honey, whiter than milk.

7. That Paradise and Hell actually exist; that the chosen remain for
ever in the former; they neither die, nor grow aged. They experience no
kind of change. The Houris and the females are exempted {161} from the
infirmities of their sex. They will no longer bear children. The elect
will find there the meat and the drink they require, without taking
upon themselves any trouble. The ground of Paradise is of musk; the
bricks of its edifices are of gold and of silver.

The unbelievers and the demons will remain for ever in hell, tormented
by serpents as thick as the neck of a camel, by scorpions as large as
mules, by fire and by scalding water. Their bodies will burn, till they
become reduced to a coal, when God will revive them so that they may
endure fresh torments. This will last for ever."

The following additional remarks are based on the Sharh-i-'Aqáíd-i-Jámí. They fall under four heads.

(1). The sounding of the trumpets. (Nafkhatain-i-Súr). This will not take place until wickedness spreads over all the earth. The Prophet said: "The resurrection will not come to pass, till some of the sects among my followers mix up with the Mushriks (those who associate others with God) and till others commence to worship monuments." Again, "The last hour will not be till no one is found who calls on God." Then "There shall be a blast on the trumpet, and all who are in the heavens and all who are in the earth shall expire, save those whom God shall vouchsafe to live. There shall be another blast on it, and lo! arising they shall gaze around them." (Súra xxxix. 68). Abu Huraira, a Companion, relates that the Prophet speaking of the trumpet stated as follows: "After the creation of the heavens and the earth God created the trumpet and gave it to Isráfíl who, with his mouth placed to it, is ever looking up and waiting for the order to blow it. He will blow three times.[157] The first time, the blast of consternation, to terrify; the second, the blast of examination, to slay; the third, the blast of resurrection, to quicken the dead." Most persons believe that everything, save God and His attributes, will perish. The Karamians and some other sects deny this.

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The resurrection of the body is clearly proved by the Qurán. Thus, "They say, 'Who will bring us back?' Say: 'He who created you at first.'" (Súra xvii. 53). "'Who shall give life to bones when they are rotten?' Say: 'He shall give life to them who gave them being at first, for in all creation is He skilled.'" (Súra xxxvi. 79). "Man saith: 'What! after I am dead, shall I in the end be brought forth alive?' Doth not man bear in mind that we made him at first, when he was nought?" (Súra xix. 68). "The infidels will say, 'shall we indeed be restored as at first? What! When we have become rotten bones?' 'This then,' say they, 'will be a return to loss.' Verily, it will be but a single blast, and lo! they are on the surface of the earth." (Súra lxxix. 10-14). "Is He not powerful enough to quicken the dead?" (Súra lxxv. 40). This resurrection will be to judgment. "'Never,' say the unbelievers, 'will the hour come upon us.' Say: 'Yea, by my Lord who knoweth the unseen, it will surely come upon you, ... to the intent that God may reward those who have believed, ... but as for those who aim to invalidate our signs, a chastisement of painful torment awaiteth them.'" (Súra xxxiv. 3, 4). "A terrible chastisement doth await them _on the Day_ when faces shall turn white, and faces shall turn black. 'What! after your belief have ye become infidels? Taste, then, the chastisement for that ye have been unbelievers.' And as to those whose faces shall have become white, they shall be within the mercy of God." (Súra iii, 102). The Prophet knew not the time when all this would take place. "They will ask thee of the 'Hour,' when will be its fixed time? But what knowledge hast thou of it? Its period is known only to thy Lord; and thou art charged with the warning of those who fear it." (Súra lxxix. 41-45.) These and similar texts show the certainty of the resurrection. According to the Ijmá' of the Faithful, he who has any doubts on this article of the faith is an infidel. The {163} Mutazilites show from reason that a resurrection of the body is necessary in order that rewards and punishment may be bestowed. The orthodox agree with the conclusion, but hesitate to base it on reason.[158]

The Karamians hold that the different parts of the body will not cease to be, but that at the last God will gather them together. "Thinketh man that we shall not re-unite his bones? Aye! his very finger tips we are able evenly to replace." (Súra lxxv. 3, 4.) The orthodox, however, hold that this verse does not disprove the fact of previous annihilation, a belief supported by the Prophet's saying, "All the sons of men will be annihilated." It will be a re-creation though the body will return to its former state.

The learned are not agreed as to the state of the soul during this period of the death of the body, and therefore disagree with regard to its revival. Some assert that it is wrong to speak of a resurrection of the soul, for it exists in the body as "fire in coal," hence its revival is included in the resurrection of the body; others maintain that as it is a distinct entity, it is not annihilated with the body. The scholastics favour the first idea. Practically the result seems the same in both cases. The resurrection body has a soul. Wise and foolish, devils and beasts, insects and birds--all will rise at the last day. Muhammad will come first in order and be the first to enter Paradise.

(2). The descent of the Books (Tatáír-i-sahá,íf). After the resurrection, men will wander about for forty years, during which time the "Books of Actions" will be given to them. These books contain the record kept by the Kirám-ul-Kátibín, (Ante p. 141). Traditions recorded by Abu Huraira state: "Men will rise up naked, and confused; some will walk about, some stand for forty years. All will be constantly looking up toward the heavens (_i.e._ expecting the books.) They will perspire profusely through {164} excess of sorrow.[159] Then God will say to Abraham, 'put on clothes.' He will put on a robe of Paradise. Then He will call Muhammad for whose benefit a fountain will flow forth not far from Mecca. The people, too, shall thirst no more." The Prophet said: "I will also put on a dress and will stand near the throne, where no one else will be allowed to stand and God will say: 'Ask and it shall be granted to thee; intercede, thy intercession shall be accepted.'" Each book flies from the treasury under the Throne of God and is given to its proper owner. "Every man's fate have We fastened about his neck; and on the day of resurrection will We bring forth to him (every man) a book which shall be proffered to him wide open: 'Read thy book, there needeth none but thyself to make out an account against thee this day.'" (Súra xvii. 15). "He into whose _right_ hand his book shall be given, shall be reckoned, with an easy reckoning, and shall turn, rejoicing, to his kindred. But he whose book shall be given behind his back (_i.e._ into his _left_ hand) shall invoke destruction." (Súra lxxxiv. 8-11.) "He, who shall have his book given into his _left_ hand will say: 'O that my book had never been given me! and that I had not known my reckoning.'" (Súra lxix. 25). It is always said that wicked Musalmáns will be seized by the _right_ hand before they are cast into the fire, which is a proof that they are not always to remain there. Some hold that the expression "Read thy book" implies a literal reading; others that it is a metaphorical expression which simply means that all the past actions will be known. Those who believe in a literal reading say that each believer will read the account of his faults only, and that other persons will read that of his good deeds. The face of the believer as he reads will shine resplendently, but black will be the face of the infidel.

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(3). The Balances (Mízán). This belief is based on the authority of the Qurán, Sunnat and the Ijmá'; no Muslim, therefore, can have any doubt about it. Thus: "They whose balances shall be heavy, shall be the blest; but they whose balances shall be light,--these are they who shall lose their souls, abiding in hell for ever." (Súra xxiii. 104). "As to him whose balances are heavy, his shall be a life that shall please him well: and as to him whose balances are light, his dwelling-place shall be the pit. And who shall teach thee what the pit (Al-Háwía) is? A raging fire!" (Súra ci. 5-8). The Traditions on this point are very numerous. The Ijmá' is also strong on the reality, the objective existence, of a balance with scales, &c., complete. They also state that the "Books of Actions" (Sahá,íf-i-A'mál) will be weighed. In the Sahíh-i-Bukhárí it is said that the Believers will not be weighed in the balances, for "God will say, 'O Muhammad make those of thy people, from whom no account is taken, enter into Paradise.'" Prophets and angels will also be exempt. Such a test also is not required for the unbelievers, for their state is very evident; "By their tokens shall the sinners be known, and they shall be seized by their forelocks and their feet." (Súra lv. 41). Thus it is evident that, with regard to true believers and unbelievers, the works of such only as God may choose need be weighed. Some, however, maintain that no unbeliever will have this test applied to his case and quote: "Vain therefore, are their works; and no weight will we allow them on the day of resurrection." (Súra xviii. 105). To this it is answered, that all that is here denied is the fact of "a weighing in _their favour_." The place where the weighing will take place is situated midway between heaven and hell. Gabriel standing by watches the movement of the scales and Michael guards the balance. The orthodox are not agreed as to whether there will be a separate balance for each tribe of men, and also for each of the 'good works' {166} of the believers. Those who hold that there will be a balance for prayer, another for fasting and so on, adduce the use of the plural form, balances (muwázín) in proof of their statement. There is also a difference of opinion as to whether the "works" themselves, or the books (sahá,íf) will be weighed. The latter opinion is supported by a Tradition recorded by Tirmízí. "The Prophet said: 'Ninety-nine registers will be distributed. Each register will extend as far as the eye can reach. God will say: 'What! dost thou deny this, or have the recording angels treated thee unjustly?' Each will say: 'No! O Lord.' 'Hast thou then any excuse?' 'No! O Lord.' Then God will display a cloth on which the Kalima is written. This will be put into one scale, and God will say: 'To thee will be no evil if thou hast a register in this scale, and this cloth in the other, for the first scale will be light.'" This is considered conclusive testimony with regard to the weighing of the Sahá,íf. The Mutazilites objected to statements such as these, for said they: "actions are accidents, and the qualities of lightness and heaviness cannot be attributed to accidents." They explained the verses of the Qurán and the statements of the Traditions on this point, as being a figurative way of saying that perfect justice will be done to all in the Day of Judgment.

(4). The Bridge (Sirát). The meaning of the word Sirát is a road, a way. It is so used in the Qurán. In connection with the Day of Judgment it is said: "If we pleased we would surely put out their eyes: yet even then would they speed on with rivalry in their path (Sirát)." (Súra xxxvi. 66). "Gather together those who have acted unjustly, and their consorts (demons), and the gods whom they have adored beside God; and guide them to the road (Sirát) for hell." (Súra xxxvii. 23). It is nowhere in the Qurán called a bridge, but Tradition is very clear on this point. The Prophet said: "There will be a bridge sharper than the edge of a sword, finer than a hair, suspended over {167} hell. Iron spikes on it will pierce those whom God wills. Some will pass over it in the twinkling of an eye, some like a flash of lightning, others with the speed of a swift horse. The angels will call out, 'O Lord! save and protect.' Some Muslims will be saved, some will fall headlong into hell." Bukhárí relates a similar Tradition. The infidels will all fall into hell and there remain for ever. Muslims will be released after a while.

The Mutazilites deny the existence of such a bridge. "If we admit it," say they, "it would be a trouble for the believers, and such there is not for them in the Day of Judgment." To this the orthodox reply that the believers pass over it to show how they are saved from fire, and that thus they may be delighted with Paradise, and also that the infidels may feel chagrin at those who were with them on the bridge being now safe for ever.

Al A'ráf is situated between heaven and hell. It is described thus: "On (the wall) Al A'ráf shall be men who know all, by their tokens,[160] and they shall cry to the inhabitants of Paradise, 'Peace be on you!' but they shall not yet enter it, although they long to do so. And when their eyes are turned towards the inmates of the fire, they shall say, 'O our Lord! place us not with offending people &c.'" (Súra vii. 44, 45). Sale's summary of the opinions regarding Al A'ráf in his Preliminary Discourse is exceedingly good. It is as follows:--

"They call it Al Orf, and more frequently in the plural, Al Aráf, a
word derived from the verb _Arafa_, which signifies to distinguish
between things, or to part them; though some commentators give another
reason for the imposition of this name, because, say they, those who
stand on this partition will _know_ and _distinguish_ the blessed from
the damned, by their respective marks or characteristics: and others
way the word properly intends anything that is _high raised_ or
_elevated_, as such a wall of separation must be supposed to {168} be.
Some imagine it to be a sort of _limbo_ for the patriarchs and
prophets, or for the martyrs and those who have been most eminent for
sanctity. Others place here such whose good and evil works are so equal
that they exactly counterpoise each other, and therefore deserve
neither reward nor punishment; and these, say they, will on the last
day be admitted into Paradise, after they shall have performed an act
of adoration, which will be imputed to them as a merit, and will make
the scale of their good works to overbalance. Others suppose this
intermediate space will be a receptacle for those who have gone to war,
without their parents' leave, and therein suffered martyrdom; being
excluded from Paradise for their disobedience, and escaping hell
because they are martyrs."

There is also an interval, between the death of the body in this world and the Last Day, called Al-Barzakh. "Behind them shall be a barrier (barzakh), until the day when they shall be raised again." (Súra xxiii. 102). When death takes place, the soul is separated from the body by the Angel of death; in the case of the good with ease, in that of the wicked with violence. It then enters into Al-Barzakh.[161]

It is a doctrine founded on Ijmá', that God will not pardon Shirk, that is, the ascribing plurality to the Divine Being. The Mushrik, one who does so, will remain in hell for ever, for as Kufr, infidelity, is an eternal crime, its punishment must also be eternal. "The unbelievers among the people of the Book, and among the Polytheists shall go into the fire of Gehenna to abide therein for aye. Of all creatures are they the worst?" (Súra xcviii. 5). "Cast into Hell every infidel, every hardened one, the hinderer of the good, the transgressor, the doubter who set up other Gods with God. Cast ye him into the fierce torment." (Súra 1. 23-25.)