MAHOMETANISM:

THE PARSEE RELIGION, or ZOROASTRIANISM:

THE HINDOO RELIGION, or BRAHMINISM:

BY

JOHN BELL, A. M.

FORMERLY PROFESSOR IN THE ELPHINSTON COLLEGE, BOMBAY; AND MEMBER OF THE BOMBAY BRANCH OF THE ROYAL ASIATIC SOCIETY.

MAHOMETANISM.

NAMES AND TERMS.

article is prefixed. The Koran is also occasionally called Al Moshâf, "the volume," and Al Kitâb, "the book," a term corresponding with that of " Bible."

properly means "the reading," or "the THE name of the founder of the Ma- lecture." The syllable al, in the word hometan faith, is variously rendered | Alkorân, is the Arabic article "the," and Mohammed, Mahommed, Muhummad, ought to be omitted, when the English and Mahomet. Mohummud is probably the orthography most nearly representing the Oriental pronunciation: but, in this sketch, that of Mahomet is preferred, as the most familiar to the eye of the English reader. The prophet was born at Mecca, in Arabia, on the 10th November, 570, of the Christian era; or, according to other authorities, on the 21st April, 571. A peculiarly notable incident in his career was his flight from his native city, where his life was threatened, to Yatreb-afterwards named Medina, or the city of the Prophet. This event took place on the 16th July, 622; and has, ever since, been adopted as the Mahometan era, termed the Hejira or Hejra, from which, in Mahometan countries, all events are dated.

The word Islâm denotes "an entire devotion to the will of another," and from this the Arabians derived the term Moslem or Muslim, i. e., one who has entirely submitted himself to the will of God, and is, consequently, "in a state of salvation" (Salam or Aslama.) The dual, Muslimáni, has most commonly been substituted for these terms by Eastern nations; and hence the various forms of that name employed by European writers-of Muselman, Mussulman, Mussulmans, Musselmen, &c., as applied to the professors of the Mahometan faith.

The term Korân, applied to the Mahometan scriptures, is derived from an Arabic verb, signifying "to read," and

In addition to the Korân, or "written law," there exists an apocryphal collection of maxims and precepts said to have been orally delivered by the prophet, and hence called the Sonna (Soona), or "Oral law." Those who hold this volume to be of equal validity with the Korân, are termed Sonnites or Soonites, and those who reject it, Schi-ites or Sheeites. Between these sects a bitter hostility exists, often breaking out-particularly on the occasion of great festivals-into deeds of violence and murder. The Soonites wear white, and the Schi-ites red turbans. Hence the name applied to the latter of Kussilbachi (Kuzzilbashes), or "Red heads."

Mahometan writers divide their religion (or Islâm) into two parts-the first they term Iman (faith or theory); and the second Dîn (religion or practice.) The articles under the former head are-1st, Belief in God; 2d, In his Angels; 3d, In his Scriptures, (i. e., the Korân); 4th, In his Prophets; 5th, In the Resurrection and Day of Judgment; and, 6th, In Predestination.

Under the head of practice are, 1st, Prayer, with preparatory washings and purifications; 2d, Almsgiving; 3d, Fasting; and 4th, the Pilgrimage to Mecca.

1.-FAITH IN GOD.

the divine Nature, the faithful are diThe Divine Nature.-Mahometan- rected to the works of creation and the benign agencies of providence-to the sun and stars, to the clouds, to the rain and winds, and their vivifying influences on the animal and vegetable world-as "signs to people of understanding." (Koran, ch. 2d.) But, looking to the

ism emphatically proclaims that there is but one God, the Creator and governor of the universe-omnipresent, eternal, omniscient, omnipotent-most holy, wise, good, and merciful. Thus apostrophises the Koran:-"God! there is no God but he, the living, the self-mutability and the limited existence subsisting; he knoweth that which and duration of all mere earthly and is past, and that which is to come; sensible objects, idolatry and creaturehis throne is extended over hea- worship are denounced as suggesting low ven and earth, and the preservation of and unworthy ideas of the Divine naboth is no burden to him. He is the ture and character. "Whatever rises,' high and mighty," (Koran, ch. 6th.) says the Koran, "must set; whatever And, again, “He hath spread the earth is born, must die; and whatever is coras a bed for you, and the heaven as a ruptible, must decay and perish," (ch. covering; and hath caused water to 6th.) On such grounds, the worship descend from heaven, and thereby pro- of saints and images, and the use of duced fruits for your sustenance. pictorial or other representations of livHe directeth whom he pleaseth into the ing things was strictly forbidden. right way. God knoweth that which ye do

.. and whether ye manifest that which is in your minds, or conceal it, God will call you to account for it, and will forgive whom he pleaseth, and will punish whom he pleaseth; for God is almighty. Your God is one God; there is no God but he-the most merciful. (Koran, ch. 2d.)

2.-FAITH IN ANGELS.

The belief in angels, which from time immemorial had been universal throughout the East, was adopted into the creed of Islam. They were contemplated as spotless ethereal beings, of resplendent form and beauty, created out of the pure element of fire, and free from the gross appetites and passions of humanity. It was believed that they neither eat nor drink, nor propagate their species; and such as entertained any contrary idea, or regarded them with sentiments of irreverence or hatred, were denounced as infidels. They held various ranks and offices in the celestial service: some being represented as adoring before the throne of Allah, in different postures and attitudes-some hymning his praises while others are waiting to fulfil his behests, or are engaged in interceding for mankind.

The Divine Unity.-In the creed of Islam the Christian doctrine of the Trinity is distinctly repudiated. In the Mahometan Confession of Faith, it is declared, "As he never begot any person whatsoever, so he himself was begotten by none: as he never was a son, so he never hath been a father." So the Korân,-"God is one, the eternal God; he begetteth not, neither is he begotten," (ch. 112); and, in solemnly pronouncing the usual formula of his faith, the devout Moslem-to signify his belief in the Divine Unity-held up one finger and exclaimed, "La illaha Among the angelic hierarchy, four il Allah!" i. e. "There is no God but archangels hold the principal place. God:" but, at the same time, to indi-To Gabriel, who is distinguished by cate the divine mission of the prophet, different titles (such as the Holy Spirit, he added, "Mahommed Resoul Allah!" the Angel of Revelations, &c.) is asi. e., "Mahomet is the prophet of signed the office of recording the Divine God!" decrees; Michael is regarded as the Idolatry and Creature Worship.- patron and tutelary angel of the Jews; In their search after the true ideal of Azrael is designated as the Angel of

Death, whose function it is to separate | ground that he, the fire-created, should men's souls from their bodies; and Iz-not be called upon to bow down to a rafil is commissioned to perform the being formed of clay, was driven out of office of trumpeter at the general resurrection.

paradise, and his name changed to Eblis, signifying despair. To his Besides the four favoured angels just agency, also, the Koran attributes the referred to, (on whom the principal expulsion of our first parents from duties and honours of the Divine govern- paradise. "Satan caused them to forment are understood to devolve), there feit paradise, and turned them out of is a host of inferior spirits, who are re- the state of happiness wherein they had presented as interesting themselves in been; whereupon we (i.e. God) said, the affairs of men. Over the living is Get ye down, the one of you an enemy placed an order of these, called Moaki- unto the other, and there shall be a bat (from their taking each other's dwelling-place for you on the earth, and places in succession), who are employed a provision for a season." (Koran, in watching over, and taking note of chap. 2.) The Genii, above referred their daily and hourly conduct. One to, having given way to the general of these angelic sentinels is placed on corruption that prevailed, Eblis is dethe right, and another on the left of scribed as 'driving them into exile in a each individual; and, at the close of remote region of the earth, where he each day, they carry a written report continued to exercise dominion over up to the court of heaven, their places them. meanwhile being taken by similar functionaries, who succeed them. There is also a peculiar class of angels, who are described as holding an inquest, in the sepulchral chambers, over the faith of the departed; while others are employed in rewarding or punishing according to the verdict found, and the decision pronounced in each case.

In addition to these there is an order of beings, holding an intermediate place between men and angels, called Jinn or Genii. The Mahometan notions regarding them appear to have been borrowed from the Hebrews, Magi, and Sabæans. Like the other angels, they are represented as created of fire; but, unlike them, they eat and drink, and propagate their species, and are also subject to death. Some of them are good, and others bad; so that Mahomet is considered to have been sent for their regeneration as well as that of the human race. They are of different ranks and degrees; some being distinctively called Jin, others Peri or Fairies, and others Takwins or Fates.

3. THE SCRIPTURES, OR KORAN. As to the Korân, Mahometans were required to believe that it was not the work of the Prophet himself, but that it was an emanation from "the very essence of God;" that it was preserved from all eternity, near the throne of God, on a vast table, called "The preserved Table," on which were also inscribed the Divine decrees relating to all events, both past and future; and that the angel Gabriel was sent down with a transcript from it to the lowest heaven, whence he revealed it to Mahomet, from time to time, in successive portions, as circumstances required. A view, however, of the entire volume of Scripture, bound in silk, and adorned with precious stones, was vouchsafed to the Prophet once a-year; and during the last year of his life he was twice indulged with that privilege.

Although signs from heaven were often demanded of him by the sceptical, Mahomet did not pretend (unless, indeed, we except his mysterious interview with the angel Gabriel) to authenticate his Divine mission by the working of miracles. He seemed rather to rely on the internal evidence of the Koran

Prominent among the angelic host was the once glorious angel Azazil or Lucifer; who, having disobeyed the Divine command to worship Adam, on the