SECTION IV.

Of the Doctrines and positive Precepts of the Korân, 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 credentials, to reveal his will to 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; 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.

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. p.16. and c. 3. p. 36.

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. Fastings; and, 4. The pilgrimage to Mecca. Of each of these Í 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". Nor shall I here 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".

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, or asserts any distinction of sexes among them. They believe them to have pure and subtile bodies, created of firee; 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', and the angel of revelations, supposing him to be honoured by GoD with a greater confidence than any other, and to be employed in writing down the divine decrees"; Michael, the friend and protector of the Jews'; Azräel, the angel of death, who separates men's souls from their bodies; and Israfil, whose office it will be to sound the trumpet at the resurrection'. The Mohammedans also believe that two guardian angels attend on every man, to

d Korân, c. 2. p. 13. See the notes, ib. p. 13.

b Marracc. in Alc. p. 102. c Sect. VIII. e Ib. c. 7, and 38. f Korân, c. 2. p. 12. h V. Hyde, Hist. Rel. vet. Pers. p. 262. i V. ib. p. 271. and not. in Kor. p. 13. K-V. not. ib. p. 4. Kor. c. 6, 13, and 86. The offices of these four angels are described almost in the same manner in the apocryphal gospel of Barnabas; where it is said that Gabriel reveals the secrets of GoD, Michael combats against his enemies, Raphael receives the souls of those who die, and Uriel is to call every one to judgment on the last day. See the Menagiana. Tom. 4. p. 333.

observe and write down his actions", being changed every day, and therefore called al Moakkibât, or the angels who continually succeed one another.

This whole doctrine concerning angels, Mohammed and his disciples have borrowed from the Jews, who learned the names and offices of those beings from the Persians, as themselves confess". The ancient Persians firmly believed the ministry of angels, and their superintendence over the affairs of this world, (as the Magians still do,) and therefore assigned them distinct charges and provinces, giving their names to their months and the days of their months. Gabriel they called Sorûsh and Revân bakhsh, or the giver of souls, in opposition to the contrary office of the angel of death, to whom, among other names, they gave that of Mordâd, or the giver of death. Michael they called Beshter, who according to them provides sustenance for mankind.

The

Jews teach, that the angels were created of fire?; that they have several offices; that they intercede for men', and attend them. The angel of death they name Dûma, and say he calls dying persons by their respective names, at their last hour.

The devil, whom Mohammed named Eblîs, from his despair, was once one of those angels who are nearest to God's presence, called Azazîl", and fell, according to the doctrine of the Korân, for refusing to pay homage to Adam at the command of GOD".

Besides angels and devils, the Mohammedans aré taught by the Korân to believe an intermediate order of creatures, which they call Jin or Genii, created also of fire, but of a grosser fabric than angels; since they eat and drink, and propagate their species, and are subject to death". Some of these are supposed to be good, and others bad, and

m Kor. c. 10. Sup. c. 19, and 20. V. Psalm civ. 4. Bathra, &c.

V. Reland. de

c. 7. 88, &c. c. 2, & 18.

n Talmud Hieros. in Rosh hashana. • V. Hyde. ubi P Gemar. in Hagig. & Bereshit rabbah, &c. Gemar. in Shebet, & Bava

q Yalkut hadash.

• Midrash, Yalkut Shemûni.

Rel. Moh. p. 189, &c.

w

t Gemar. Berachoth. Korân, c. 2. p. 5. See also

x Kor. c. 55. See the notes there. y Jallalo'ddin, in Kor.

capable of future salvation or damnation, as men are; whence Mohammed pretended to be sent for the conversion of Genii, as well as men'. The orientals pretend that these Genii inhabited the world for many ages before Adam was created, under the government of several successive princes, who all bore the common name of Solomon; but, falling at length into an almost general corruption, Eblis was sent to drive them into a remote part of the earth, there to be confined: that some of that generation, still remaining, were by Tahmûrath, one of the ancient kings of Persia, who waged war against them, forced to retreat into the famous mountains of Kâf. Of which successions and wars they have many fabulous and romantic stories. They also make different ranks and degrees among these beings, (if they be not rather supposed to be of a different species,). some being called absolutely Jin, some Peri or fairies, some Div or giants, others Tacwins or fates".

The Mohammedan notions concerning these Genii agree almost exactly with what the Jews write of a sort of demons, called Shedîm, whom some fancy to have been begotten by two angels, named Aza and Azaël, on Naamah, the daughter of Lamech, before the flood'. However, the Shedîm, they tell us, agree in three things with the ministering angels; for that, like them, they have wings, and fly from one end of the world to the other, and have some knowledge of futurity; and in three things they agree with men, like whom they eat and drink, are propagated, and die. They also say that some of them believe in the law of Moses, and are consequently good, and that others of them are infidels and reprobates.

As to the scriptures, the Mohammedans are taught by the Korân that GOD, in divers ages of the world, gave revelations of his will in writing to several prophets, the whole and every word of which it is

ZV. Korân, c. 55, 72, and 74. p. 369, 820, &c. b In libro Zohar. Baale hayyim, c. 15.

a See D'Herbelot. Bibl. Orient. c Gemara, in Hagiga. d Igrat