The Faith of Islam Part 11

2. That all the signs of the last day mentioned by the Prophet will come to pa.s.s; such as, the appearance of Dajjal, or Antichrist; the descent of Jesus from heaven; the appearance of Imam Mahdi 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 pa.s.sed G.o.d 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 G.o.d. 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 G.o.d 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 Sirat, which is sharper than a sword, is raised above the fire; that all men must pa.s.s over this. Some will pa.s.s 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 h.e.l.l 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 s.e.x. 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 h.e.l.l, 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 G.o.d 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-'Aqaid-i-Jami.

They fall under four heads.

(1). The sounding of the trumpets. (Nafkhatain-i-Sur). This will not take place until wickedness spreads over all the earth. The Prophet said: "The resurrection will not come to pa.s.s, till some of the sects among my followers mix up with the Mushriks (those who a.s.sociate others with G.o.d) and till others commence to wors.h.i.+p monuments." Again, "The last hour will not be till no one is found who calls on G.o.d." 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 G.o.d shall vouchsafe to live. There shall be another blast on it, and lo! arising they shall gaze around them." (Sura x.x.xix. 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 G.o.d created the trumpet and gave it to Israfil 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 G.o.d 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 Quran. Thus, "They say, 'Who will bring us back?' Say: 'He who created you at first.'" (Sura 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.'" (Sura x.x.xvi. 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?" (Sura 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." (Sura lxxix. 10-14). "Is He not powerful enough to quicken the dead?" (Sura 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 G.o.d may reward those who have believed, ... but as for those who aim to invalidate our signs, a chastis.e.m.e.nt of painful torment awaiteth them.'"

(Sura x.x.xiv. 3, 4). "A terrible chastis.e.m.e.nt 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 chastis.e.m.e.nt for that ye have been unbelievers.' And as to those whose faces shall have become white, they shall be within the mercy of G.o.d." (Sura 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." (Sura lxxix. 41-45.) These and similar texts show the certainty of the resurrection. According to the Ijma' 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 G.o.d 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." (Sura 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 a.s.sert 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 ent.i.ty, 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 (Tatair-i-saha,if). 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 Kiram-ul-Katibin, (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 G.o.d 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 G.o.d 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 G.o.d 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.'"

(Sura 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." (Sura lx.x.xiv. 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.'" (Sura lxix.

25). It is always said that wicked Musalmans 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 s.h.i.+ne resplendently, but black will be the face of the infidel.

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(3). The Balances (Mizan). This belief is based on the authority of the Quran, Sunnat and the Ijma'; 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 h.e.l.l for ever." (Sura 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-Hawia) is? A raging fire!" (Sura ci. 5-8). The Traditions on this point are very numerous. The Ijma' is also strong on the reality, the objective existence, of a balance with scales, &c., complete.

They also state that the "Books of Actions" (Saha,if-i-A'mal) will be weighed. In the Sahih-i-Bukhari it is said that the Believers will not be weighed in the balances, for "G.o.d 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." (Sura lv. 41). Thus it is evident that, with regard to true believers and unbelievers, the works of such only as G.o.d 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." (Sura 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 h.e.l.l. 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 (muwazin) in proof of their statement. There is also a difference of opinion as to whether the "works" themselves, or the books (saha,if) will be weighed. The latter opinion is supported by a Tradition recorded by Tirmizi. "The Prophet said: 'Ninety-nine registers will be distributed. Each register will extend as far as the eye can reach. G.o.d 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 G.o.d will display a cloth on which the Kalima is written. This will be put into one scale, and G.o.d 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 Saha,if.

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 Quran 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 (Sirat). The meaning of the word Sirat is a road, a way. It is so used in the Quran. 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 (Sirat)." (Sura x.x.xvi. 66). "Gather together those who have acted unjustly, and their consorts (demons), and the G.o.ds whom they have adored beside G.o.d; and guide them to the road (Sirat) for h.e.l.l." (Sura x.x.xvii. 23). It is nowhere in the Quran 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} h.e.l.l. Iron spikes on it will pierce those whom G.o.d wills. Some will pa.s.s 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 h.e.l.l." Bukhari relates a similar Tradition. The infidels will all fall into h.e.l.l 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 pa.s.s 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'raf is situated between heaven and h.e.l.l. It is described thus: "On (the wall) Al A'raf 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.'" (Sura vii. 44, 45). Sale's summary of the opinions regarding Al A'raf in his Preliminary Discourse is exceedingly good. It is as follows:--

"They call it Al Orf, and more frequently in the plural, Al Araf, 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 part.i.tion will _know_ and _distinguish_ the blessed from the d.a.m.ned, 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 sanct.i.ty. 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 s.p.a.ce 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 h.e.l.l 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." (Sura 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 Ijma', that G.o.d will not pardon s.h.i.+rk, that is, the ascribing plurality to the Divine Being. The Mushrik, one who does so, will remain in h.e.l.l 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?" (Sura xcviii.

5). "Cast into h.e.l.l every infidel, every hardened one, the hinderer of the good, the transgressor, the doubter who set up other G.o.ds with G.o.d. Cast ye him into the fierce torment." (Sura 1. 23-25.)

Muslims who commit great (Kabira) sins, though they die unrepentant, will not remain in h.e.l.l for ever, for, "whosoever shall have wrought an atom's weight of good shall {169} behold it." (Sura xcix. 7). It is a.s.serted that the fact of believing in Islam is a good work and merits a reward: this cannot be given before the man enters h.e.l.l to be punished for his sins, and therefore he must be, after a while, released from punishment. "Perfect faith (Iman-i-Kamil) consists in believing with sincerity of heart and acting in accordance thereto, but the actions are not the faith itself.

Great sins, therefore, prevent a man from having "perfect faith," but do not destroy faith (Iman), nor make the Muslim an infidel, but only a sinner."[162] The Mutazilites teach that the Muslim who enters h.e.l.l will remain there for ever. They maintain that the person who, having committed great sins, dies unrepentant, though not an infidel, ceases to be a believer and hence suffers as the infidels do.

The orthodox belief is that Muhammad is now an Intercessor and will be so at the Last Day. The intercession then is of several kinds. There is the 'great intercession' to which the words, "it may be that thy Lord will raise thee to a _glorious station_," (Sura xvii. 81) are supposed to refer.

The Maqam-i-mahmud, (glorious station), is said to be the place of intercession in which all persons will praise the Prophet.[163] In the Zad-ul-Masir it is said that the Maqam-i-mahmud refers to the fact that G.o.d will place the Prophet on His Throne. Others say that it is a place in which a standard will be given to the Prophet, around whom all the other prophets will then gather to do him honour. The first interpretation is, however, the ordinary one. The people will be in great fear. Muhammad will say: "O my people! I am appointed for intercession." Their fear will then pa.s.s away. The second intercession is made so that they may enter into Paradise without rendering an account. The authorities differ with regard to this. The third intercession is on behalf of those Muslims who {170} ought to go to h.e.l.l. The fourth for those who are already there. No one but the Prophet can make these intercessions. The fifth intercession is for an increase of rank to those who are in Paradise. The Mutazilites maintained that there would be no intercession for Muslims guilty of great sins, and adduced in favour of their opinion the verse: "Fear ye the day when soul shall not satisfy for soul at all, nor shall any intercession be accepted from them, nor shall any ransom be taken, neither shall they be helped."

(Sura ii. 45). The orthodox bring in reply this Hadis-i-Sahih: "The Prophet said: 'my intercession is for the men of my following who have committed great sins.'" If this Tradition is disputed, they then say that the verse in the Quran just quoted does not refer to Muslims at all, but to the Infidels.[164]

According to a Tradition related by Anas the Prophet said: "In the day of resurrection Musalmans will not be able to move, and they will be greatly distressed and say: 'would to G.o.d that we had asked Him to create some one to intercede for us, that we might be taken from this place, and be delivered from tribulation and sorrow.'" The Tradition goes on to state how they sought help from Adam and the prophets of the old dispensation, who, one and all, excused themselves on account of their own sinfulness. At length Moses told them to go to Jesus, the Apostle of G.o.d, the Spirit of G.o.d and the Word of G.o.d. They did so and Jesus said: "Go to Muhammad who is a servant, whose sins G.o.d has forgiven both first and last." The Prophet continued, according to the Tradition, "then the Musalmans will come to me, and I will ask permission to go into G.o.d's presence and intercede for them."[165]

The second advent of Christ is a sign of the last day. "Jesus is no more than a servant whom We favoured ... {171} and he shall be a sign of the last hour." (Sura xliii. 61). He will not, according to the Quran, come as a judge, but like other prophets to be judged. "We formed with them (_i.e._ prophets) a strict covenant, that G.o.d may question the men of truth as to their truth, (_i.e._ how they have discharged their prophetic functions)."

(Sura x.x.xiii. 7, 8). He will come to bear witness against the Jews who reject him: "In the day of resurrection, He will be a witness against them." (Sura iv. 158).

It is necessary to believe in the pond of the Prophet called Kausar. This faith is founded on the verse "Truly we have given thee an _abundance_."

(Sura cviii. 1). Bukhari says: "The meaning of Kausar is the 'abundance of good' which G.o.d gives to the Prophet. Abu Bash said to one Sa'id, 'the people think that Kausar is a river of Paradise.' Sa'id replied, 'Kausar is a river in which there is abundance of good.'" According to the same authority Muhammad said: "My pond is square, its water is whiter than milk, its perfume better than that of musk, whosoever drinks thereof will thirst no more."

There are many degrees of felicity in heaven to which the believers are admitted. The Prophet, according to Tirmizi, said there were one hundred.

Some of these may possibly be meant by the eight names they give to Paradise. (1.) Jannat-ul-Khuld. "Say: Is this, or the _Garden of Eternity_ which was promised to the G.o.d-fearing, best?" (Sura xxv. 16.) (2.) Jannat-us-Salam. "For them is a _Dwelling of Peace_ with their Lord." (Sura vi. 127.) (3.) Dar-ul-Qarar. "The life to come is the _Mansion which abideth_." (Sura xl. 42.) (4.) Jannat-ul-'Adan. "To the Faithful, both men and women, G.o.d promiseth gardens and goodly mansions in the _Garden of Eden_." (Sura ix. 73.) (5.) Jannat-ul-Mawa. "Near which is the _Garden of Repose_." (Sura liii. 15.) (6) Jannat-un-Na'im. "Amid _delights_ shall the righteous dwell." (Sura lx.x.xii. 13.) (7) Jannat-ul-Illiyun. "The register of the righteous is {172} in _Illiyun_." (Sura lx.x.xiii. 18,) (8.) Jannat-ul-Firdaus. "Those who believe and do the things that are right, they shall have the _Gardens of Paradise_ for their abode." (Sura xviii.

107.)

h.e.l.l is said to have seven divisions. The Quran, though it mentions the names of these divisions, does not state what cla.s.ses of persons will be sent to each; but Muslim Commentators have supplied the needed information.

They cla.s.sify them thus:--(1.) Jahannam, for sinners who die without repentance. (2.) Lazwa, for the infidels (_i.e._, Christians.) (3.) Hutama, a fire for Jews, and according to some for Christians. (4.) Sa'ir, for devils, the descendants of Iblis. (5.) Saqar, for the magians: also for those who neglect prayer. (6.) Jahim, a boiling caldron for idolaters: also for Gog and Magog. (7.) Hawia, a bottomless pit for hypocrites. It is said that heaven has one division more than h.e.l.l to show that G.o.d's mercy exceeds His justice.

The Muhammadan writers give very full and minute accounts of the events connected with the resurrection, judgment and future state of those who are lost, and of those who are saved. Sale gives such an excellent summary of these opinions, that it is not necessary to enter into details here. The orthodox belief is that the statements in the Quran and the Traditions regarding the pleasures of Paradise are to be taken literally.[166]

6. THE PREDESTINATION OF GOOD AND EVIL.--I have already in the section in which the attribute "will" is described (p. 118) given some account of the dogmatic statements concerning the doctrine of predestination; but as it always forms a distinct chapter in Musalman books, I treat it separately here. Having, however, in the pa.s.sage referred {173} to, given Al Berkevi's words on the attribute "will," it is only necessary to make a short extract from his dogmatic statement concerning Predestination. He says:--

"It is necessary to confess that good and evil take place by the predestination and predetermination of G.o.d, that all that has been and all that will be was decreed in eternity, and written on the _preserved table_;[167] that the faith of the believer, the piety of the pious and good actions are foreseen, willed, predestinated, decreed by the writing on the _preserved table_, produced and approved by G.o.d; that the unbelief of the unbeliever, the impiety of the impious and bad actions come to pa.s.s with the fore-knowledge, will, predestination and decree of G.o.d, but not with His satisfaction and approval. Should any ask why G.o.d willeth and produceth evil, we can only reply that He may have wise ends in view which we cannot comprehend."

Another confession of faith has:--

"Whoever shall say, that G.o.d is not delighted with virtue and faith, and is not wroth with vice and infidelity, or that G.o.d has decreed good and evil with equal complacency is an infidel."

There are three well-defined schools of thought on the subject:--

First.--The Jabrians, so called from the word "_jabr_" compulsion, deny all free agency in man and say that man is necessarily constrained by the force of G.o.d's eternal and immutable decree to act as he does.[168] They hold that as {174} G.o.d is the absolute Lord, He can, if He so wills, admit all men into Paradise, or cast all into h.e.l.l. This sect is one of the branches of the Ash'arians with whom on most points they agree.

Secondly.--The Qadrians, who deny _Al-Qadr_, or G.o.d's absolute decree, say that evil and injustice ought not to be attributed to G.o.d but to man, who is altogether a free agent. G.o.d has given him the power to do or not to do an act. This sect is generally considered to be a branch of the Mutazilite body, though in reality it existed before Wasil quitted the school of his master Hasan (Ante. p. 125). As Wasil, however, followed the opinions of Mabad-al-Johni, the leading Kadrian divine, the Mutazilites and Qadrians are practically one and the same.