Though the Mohammedans do not think themselves bound to keep their day of public worship so holy as the Jews and Christians are certainly obliged to keep theirs, there being a permission, as is generally supposed, in the Korând, allowing them to return to their employments or diversions after divine service is over; yet the more devout disapprove the applying any part of that day to worldly affairs, and require it to be wholly dedicated to the business of the life to

come.

Since I have mentioned the Mohammedan weekly feast, I beg leave just to take notice of their two Beirâms', or principal annual feasts. The first of them is called, in Arabic, Id al fetr, i. e. The feast of breaking the fast, and begins the first of Shawâl, immediately succeeding the fast of Ramadân; and the other is called, Id al korbân, or Id al adhâ, i. e. The feast of the sacrifice, and begins on the tenth of Dhu'lhajja, when the victims are slain at the pilgrimage of Mecca. The former of these feasts is properly the lesser Beirâm; and the latter, the greater Beirâm: but the vulgar, and most authors who have written of the Mohammedan affairs', exchange the epithets, and call that which follows Ramadân, the greater Beirâm, because it is observed in an extraordinary manner, and kept for three days together at Constantinople, and in other parts of Turkey, and in Persia for five or six days, by the common people at least, with great demonstrations of public joy, to make themselves amends, as it were, for the mortification of the preceding month*; whereas the feast of sacrifices, though it be also kept for three days, and the first of them be the most

d Chap. 63. ubi supra. e Al Ghazali, ubi sup. p. 318. f The word Beirâm is Turkish, and properly signifies a feast-day or holiday. See chap. 9. and before, sect. IV. p. 160. h V. Reland. de Relig. Moh. p. 109, & D'Herbel. Bibl. Orient. Art. Beirâm. i Hyde, in notis ad Bobov. p. 16. Chardin, Voy. de Perse, tom. II. p. 450. Ricaut's State of the Ottoman Empire, 1. 2. c. 24, &c. k V. Chardin, & Ricaut

ubi supra.

solemn day of the pilgrimage, the principal act of devotion among the Mohammedans, is taken much less notice of by the generality of people, who are not struck therewith, because the ceremonies with which the same is observed are performed at Mecca, the only scene of that solemnity.

SECTION VIII.

Of the principal Sects among the Mohammedans; and of those who have pretended to Prophecy among the Arabs, in or since the Time of Mohammed.

BEFORE we take a view of the sects of the Mohammedans, it will be necessary to say something of the two sciences by which all disputed questions among them are determined, viz. their Scholastic and Practical Divinity.

Their scholastic divinity is a mongrel science, consisting of logical, metaphysical, theological, and philosophical disquisitions, and built on principles and methods of reasoning very different from what are used by those who pass among the Mohammedans themselves for the sounder divines, or more able philosophers; and therefore, in the partition of the sciences, this is generally left out, as unworthy a place among them. The learned Maimonides has laboured to expose the principles and systems of the scholastic divines, as frequently repugnant to the nature of the world and the order of the creation, and intolerably absurd.

с

This art of handling religious disputes was not known in the infancy of Mohammedism, but was brought in when sects sprang up, and articles of

a Poc. Spec. 196. b Apud Ebn Sina, in libello de divisione scientiar. & Nasiro'ddin al Tûsi, in præfat. ad Ethic. c More Nevoch. 1. 1. c. 71.& 73.

religion began to be called in question, and was at first made use of to defend the truth of those articles against innovators; and while it keeps within those bounds, is allowed to be a commendable study, being necessary for the defence of the faith: but, when it proceeds farther, out of an itch of disputation, it is judged worthy of censure.

This is the opinion of al Ghazali, who observes a medium between those who have too high a value for this science, and those who absolutely reject it. Among the latter was al Shâfeï, who declared that, in his judgment, if any man employed his time that way, he deserved to be fixed to a stake, and carried about through all the Arab tribes, with the following proclamation to be made before him: This is the reward of him who, leaving the Korân and the Sonna, applied himself to the study of scholastic divinity'. Al Ghazali, on the other hand, thinks, that as it was introduced by the invasion of heresies, it is necessary to be retained in order to quell them: but then in the person who studies this science he requires three things, diligence, acuteness of judgment, and probity of manners; and is by no means for suffering the same to be publicly explained. This science, therefore, among the Mohammedans, is the art of controversy, by which they discuss points of faith, concerning the essence and attributes of GOD, and the conditions of all possible things, either in respect to their creation, or final restoration, according to the rules of the religion of Islâm".

The other science is practical divinity or jurisprudence, and is the knowledge of the decisions of the law which regard practice, gathered from distinct proofs.

Al Ghazali declares that he had much the same opinion of this science as of the former, its original being owing to the corruption of religion and mo

d Al Ghazali, apud Poc. ubi supra. e Ibid. IV. Poc. ib. p. 197. h Ebn al Kossá, apud eund. ibid. p. 198.

Al Ghazali, ibid.

rality; and therefore judged both sciences to be necessary, not in themselves, but by accident only, to curb the irregular imaginations and passions of mankind, (as guards become necessary in the highways by reason of robbers;) the end of the first being the suppressing of heresies, and of the other the decision of legal controversies, for the quiet and peaceable living of mankind in this world, and for the preserving the rule by which the magistrate may prevent one man from injuring another, by declaring what is lawful and what is unlawful, by determining the satisfaction to be given, or punishment to be inflicted, and by regulating other outward actions; and not only so, but to decide of religion itself, and its conditions, so far as relates to the profession made by the mouth, it not being the business of the civilian to inquire into the heart. The depravity of men's manners, however, has made this knowledge of the laws so very requisite, that it is usually called the science, by way of excellence; nor is any man reckoned learned, who has not applied himself thereto.

The points of faith, subject to the examination and discussion of the scholastic divines, are reduced to four general heads, which they call the four bases, or great fundamental articles'.

The first basis relates to the attributes of God, and his unity consistent therewith. Under this head are comprehended the questions concerning the eternal attributes, which are asserted by some, and denied by others; and also the explication of the essential attributes, and attributes of action; what is proper for GOD to do, and what may be affirmed by him, and what is impossible for him to do. These things are contradicted between the Ashárians, the Keramians, the Mojassemians or Corporalists, and the Mótazalites".

k V. ib.

p. 204.

i Al Ghazali. V. ibid. p. 198-204. 1 V. Abulfarag. Hist. Dynast. p. 166. m Al Shahrestâni, apud Poc. ubi sup. p. 204, &c.

The second basis regards predestination, and the justice thereof; which comprises the questions concerning GOD's purpose and decree, man's compul- sion or necessity to act and his co-operation in producing actions, by which he may gain to himself good or evil and also those which concern GOD'S willing good and evil, and what things are subject to his power, and what to his knowledge; some maintaining the affirmative, and others the negative. These points are disputed among the Kadarians, the Najarians, the Jabarians, the Ashárians, and the Kerámians".

: The third basis concerns the promises and threats, the precise acceptation of names used in divinity, and the divine decisions; and comprehends questions relating to faith, repentance, promises, threats, forbearance, infidelity, and error. The controversies under this head are on foot between the Morgians, the Waïdians, the Mótazalites, the Ashárians, and the Kerámians.

The fourth basis regards history and reason; that is, the just weight they ought to have in matters belonging to faith and religion; and also the mission of prophets, and the office of Imâm, or chief pontiff. Under this head are comprised all casuistical questions relating to the moral beauty or turpitude of actions; inquiring whether things are allowed or forbidden by reason of their own nature, or by the positive law; and also questions concerning the preference of actions, the favour or grace of GoD, the innocence which ought to attend the prophetical office, and the conditions requisite in the office of Imâm; some asserting it depends on right of succession, others on the consent of the faithful; and also the method of transferring it, with the former; and of confirming it, with the latter. These matters are the

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• Idem, ib. p. 206.