The Faith of Islam Part 10

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The angels intercede for man: "The angels celebrate the praise of their Lord and ask forgiveness for the dwellers on earth." (Sura xlii. 3.) They also act as guardian angels: "Each hath a succession of angels before him and behind him who watch over him by G.o.d's behest." (Sura xiii. 12.) "Is it not enough for you that your Lord aideth you with three thousand angels sent down from on high?" (Sura iii. 120.) "Supreme over His servants He sendeth forth guardians who watch over you, until when death overtaketh any one of you our messengers take his soul and fail not." (Sura vi. 61.)

In the Traditions it is said that G.o.d has appointed for every man two angels to watch over him by day, and two by night. The one stands on the right hand side of the man, the other on his left. Some, however, say that they reside in the teeth, and that the tongue of the man is the pen and the saliva of the mouth the ink.[126] They protect the actions of men and record them all whether good or bad. They are called the Mua'qqibat, _i.e._, those who succeed one another. They also bear the name of Kiram-ul-Katibin, "the exalted writers." They are referred to in the Quran.

"Think they that we hear not their secrets and their private talk? Yes, and our angels who are at their sides write them down." (Sura xliii. 80).

There are eight angels who support the throne of G.o.d. "And the angels shall be on its sides, and over them on that day eight shall bear up the throne of thy Lord." (Sura lxix. 17). Nineteen have charge of h.e.l.l. "Over it are nineteen. None but angels have we made guardians of the fire." (Sura lxxiv.

30).

There is a special arrangement made by Providence to mitigate the evils of Satanic interference. "Iblis," says Jabir Maghrabi, "though able to a.s.sume all other forms is not permitted to appear in the semblance of the Deity, or {142} any of His angels, or prophets. There would otherwise be much danger to human salvation, as he might, under the appearance of one of the prophets, or of some superior being, make use of this power to seduce men to sin. To prevent this, whenever he attempts to a.s.sume such forms, fire comes down from heaven and repulses him."

The story of Harut and Marut is of some interest from its connection with the question of the impeccability of the angels. Speaking of those who reject G.o.d's Apostle the Quran 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 Harut and Marut at Babel. Yet no man did these two teach until they had said, 'We are only a temptation. Be not thou an unbeliever.'" (Sura 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 l.u.s.tful and angry dispositions, you too would sin." The angels thought otherwise; so G.o.d told them to select two of their number who should undergo this ordeal.

They selected two, renowned for devotion and piety. G.o.d having implanted in them the pa.s.sions of l.u.s.t 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 G.o.d) 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} "G.o.d has forbidden it;" the other, "G.o.d 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 Babel. 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 a.s.sert that it was a shooting star which has now pa.s.sed out of existence. Others say that she is the star Venus.

It is only right to state that the Qazi 'Ayaz, Imam Fakhr-ud-din Razi (544-606 A.H.), Qazi Nasir-ud-din Baidavi (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 Quran itself raises in connection with Harut and Marut. 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 s.h.i.+ning in heaven for ever. A solution, however, they are bound to give, and it is this. Magic is a great art which G.o.d 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 Harut and Marut 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 a.s.sert that it is a Jewish allegory in which the two angels represent reason and benevolence, the woman the evil appet.i.tes. 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 Hadis-i-Sahih, and that the Isnad is sound and good. I name only a few of the great divines who hold this view. They are Imam Ibn Hanbal, Ibn Ma'sud, Ibn 'Umr, Ibn 'Abbas, Hafiz 'Asqallani[127] and others. Jelal-ud-din Syuti in his commentary the Durr-i-Mashur, 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, Harut and Marut 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 Nakir 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 G.o.d and in Muhammad. The dead are supposed to dwell in 'alam-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 Nakir and that, just as each man has two recording angels during his lifetime, two from this cla.s.s 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: "Allah is my Lord, Islam my religion, and Muhammad my Prophet." With regard to the children of unbelievers being questioned, Imam Abu Hanifa hesitated to give an opinion. He also doubted about their punishment. Some think they will be in A'raf, a place between heaven and h.e.l.l; 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." (Sura 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-Kaf, a chain of mountains supposed to encompa.s.s the world:[129] {146} some are believers in Islam; some are infidels, and will be punished. "I will wholly fill h.e.l.l with jinn and men." (Sura xi. 120.) The Sura called Surat-ul-Jinn (lxxii.) refers to their belief in Islam. The pa.s.sage 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."

(Sura xv. 18.) They were under the power of Solomon and served him. (Sura x.x.xviii. 36.) An 'Ifrit of the jinn said, "I will bring it thee (Solomon) ere thou risest from thy place: I have power for this and am trusty." (Sura xxvii. 39.) At the last day the jinn also will be questioned. Imam Hanifa doubted whether the jinn who are Muslims will be rewarded. The unbelieving jinn will a.s.suredly be punished. Tradition cla.s.sifies them in the following order: (1) Jann, (2) Jinn, (3) Shaitan, (4) 'Ifrit, (5) Marid. 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 Quran. 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 G.o.d have been sent through the instrumentality of Gabriel, to prophets upon the earth. The books are never sent except to prophets. The Quran was sent to Muhammad portion by portion during a s.p.a.ce of 23 years. The Pentateuch came to Moses, the Injil to Jesus, the Zabur to David, and the other books to other prophets. The whole number of the Divine books is 104. The Quran, 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 Quran 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} Taurat (Pentateuch); to David, the Zabur (Psalms); to Jesus, the Injil; to Muhammad, the Quran. The one hundred to which no distinctive name is given are known as the "Suhuf-ul-Anbiya,"--Books of the Prophets. The Quran is also known as the Furqan, the distinguisher; the Quran-i-Sharif, n.o.ble Quran; the Quran-i-Majid, glorious Quran; the Mushaf, the Book. It is said to be the compendium of the Taurat, Zabur and Injil[131]; so Muslims do not require to study these books.[132] The orthodox belief is that they are entirely abrogated by the Quran,[133]

though Syed Ahmad denounces as ignorant and foolish those Musalmans who say so.[134] Be that as it may, their inspiration is considered to be of a lower order than that of the Quran. A large {148} portion of the Injil 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 ent.i.tled to veneration and respect."[136] There are many verses in the Quran which speak of previous revelations, thus: "We also caused Jesus, the son of Mary, to follow the footsteps of the prophets, confirming the law (Taurat) which was sent before him, and we gave him the Injil with its guidance and light, confirmatory of the preceding law; a guidance and a warning to those that fear G.o.d." (Sura v. 50). "We believe in G.o.d, 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 G.o.d are we resigned." (Sura 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 Injil aforetime, as man's guidance; and now hath He sent down the Furqan." (Sura iii. 2).[137]

Practically, Musalmans reject the Old and New Testaments. To do so is manifestly against the letter of the Quran, 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 "tahrif," a word signifying, to change, to turn aside anything from the truth. Then tahrif may be of two kinds, tahrif-i-m'anavi, a change in the meaning of words; tahrif-i-lafzi, an actual change of the written words. Most Musalmans 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 Quran. The charge brought against the Jews of corrupting their Scriptures is based on the following verse of the Quran: "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 G.o.d,' yet it is not from G.o.d; and they utter a lie against G.o.d, and they know they do so." (Sura iii. 72.) All the ancient commentators a.s.sert that this only proved tahrif-i-m'anavi; 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 Musalmans for their neglect of the previous Scriptures, and so the orthodox divines of modern times maintain that the greater corruption--the tahrif-i-lafzi, 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 G.o.d 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 h.e.l.l, 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 G.o.d 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 Quran, of whom six are distinguished by special t.i.tles. Adam, Sufi Ullah, the chosen of G.o.d; Noah, Nabi Ullah, the prophet of G.o.d; Abraham, Khalil Ullah, the friend of G.o.d; Moses, Kalim Ullah, the speaker with G.o.d; Jesus, Ruh Ullah, the spirit of G.o.d; Muhammad, Rasul Ullah, the messenger of G.o.d. 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 G.o.d 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 G.o.d 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." (Sura 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 G.o.d and the seal of the prophets." (Sura x.x.xiii. 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 Quran 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 Hanifites 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 s.h.i.+a'hs a.s.sert that the twelve Imams 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 cla.s.ses. 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 pa.s.s its limit.

The souls of the second cla.s.s 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 G.o.d has given this divine knowledge.

The souls of the third cla.s.s 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. G.o.d has given to these souls the power of leaving the human body. Whilst thus separate from it G.o.d gives to them His revelation. The prophets are endowed by G.o.d 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 G.o.d's revelations. This is why inspiration is called Wahi, 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 Nabi (prophet), and not a Rasul (apostle or messenger.) The second mode is employed towards a Rasul who, on the principle that the greater contains the less, is also a Nabi. A Hadis 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 Quran, for we shall devolve on thee mighty words." (Sura lxxiii. 5.)

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A Nabi, (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 Wahi but has not necessarily to deliver to men the orders of G.o.d. A Rasul who must possess the same qualifications as a Nabi, is one who is commanded to deliver G.o.d's message to men, though he does not necessarily abrogate what preceding Rasuls have delivered. Neither is it necessary that he should bring a book or even a new law. Some Rasuls do so, but the distinguis.h.i.+ng mark of the Rasul is that he delivers to men commands direct from G.o.d, and is specially commissioned so to do. Thus every Rasul is a Nabi, whilst every Nabi is not a Rasul.

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 G.o.d being ever in them in the richest fulness they are kept in the right path. The Ash'arians 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 gunah-i-kabira "great sins," and gunah-i-saghira "little sins." The gunah-i-kabira are, murder, adultery, disobedience to G.o.d 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 Ramazan fast, tyranny, backbiting, untrustworthiness, forgetting the Quran 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 G.o.d, 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 G.o.d, disrespect to a Hafiz, to shave the beard, to omit saying the "darud"

(_i.e._ on whom and on whose family be the peace and mercy of G.o.d) 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_." (Sura 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 "wahi" (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 Quran 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 Sura ii.

29-37 and {156} in Sura 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 Quran, 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." (Sura xi. 49). There is also a similar request in Sura lxxi. 29.

Abraham is represented as saying to his people: "They whom ye wors.h.i.+p, 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." (Sura 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 G.o.d 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.'" (Sura xxviii. 15, 16).

The following pa.s.sages refer to Muhammad. "Be thou steadfast and patient; for true is the promise of G.o.d; and seek pardon for thy fault."[149] (Sura xl. 57). "Ask pardon for thy sin, and for believers, both men and women."

(Sura 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 G.o.d's will in reference to these events. The circ.u.mstances will be found fully detailed in Sura x.x.xiii. 36-38 and in Sura lxvi. 1-5.

One of the most important verses is: "Verily, we have won for thee an undoubted victory, in token that G.o.d forgiveth thy earlier and later fault." (Sura xlviii. 1-2). {157} It is not quite clear what victory is here referred to. According to the Tafsir-i-Husaini, 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) G.o.d has forgiven thy sin committed before and after the descent of wahi, (2) before and after the taking of Mecca, or (3) before the descent of this Sura. (4) The commentator Salmi 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) Imam 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 Quran 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 Islam, is none other than Jesus Christ. There is no pa.s.sage in the Quran which hints at sin, even in the modified form in which Muslims attribute it to other prophets, being committed by him: no pa.s.sage which speaks of His seeking for pardon.

It is the universal belief that prophets work miracles, (mu'jizat). A miracle is defined to be "Kharq-i-'adat," 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} Quran, 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 pa.s.sages of the Quran in support of their view. Thus, according to Shaikh Jelal-ud-din Syuti, 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 'Baqab-i-qausain,' the 'two bows' length,'

where Gabriel, "one mighty in power," appeared to him. (Sura 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'raj, the coming of a tree into his presence, and above all the wonderful miracle of the Quran.[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." (Sura liv.

1). Imam Zahid 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 Islam 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 pa.s.sage to the future, as they consider the splitting of the moon to be one of the signs of the last day.

The Mi'raj, 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." (Sura 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 a.s.sertion.[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 Nakir (Ante p. 145) will come and interrogate the dead person concerning his G.o.d, his Prophet, his faith and his Qibla. The faithful will reply: "our G.o.d is G.o.d; our Prophet is Muhammad; our religion, Islam; our Qibla, the Ki-'adataba.