Like Christianity, Muhammedanism adorns its godhead with the highest moral attributes and at the same time ascribes to him decrees and actions which flatly contradict even the most elementary notions of human justice. The god of Islam is addressed as the compassionate and merciful; but his love is restricted to “those who fear,”[238] and his mercy can only be gained by that submissiveness or self-surrender which is indicated by the very name of Islam. He demands a righteous life, he punishes the wrongdoer and rewards the charitable.[239] Through his Prophet he has revealed to mankind both the rules of morality and the elements of a social system containing minute regulations for a man’s conduct in various circumstances of life, with due rewards or penalties according to his fulfilment of these regulations.[240] The whole constitution of the State has on it a divine stamp; as an Arab proverb says, “country and religion are twins.”[241] But foremost among duties is to believe in God and his Prophet. “God,” it is said, “does not pardon polytheism and infidelity, but He can, if He willeth, pardon other crimes.”[242] And the “pillars of religion” are the five duties of reciting the Kalimah or creed, of performing the five stated daily prayers, of fasting—especially in the month of Ramaḍân,—of giving the legal alms, and of making the pilgrimage to Mecca.[243] These duties are based on clear sentences of the Koran, but the traditions have raised the most trivial ceremonial observances into duties of the greatest importance. It is true that hypocrisy and formalism without devotion were strongly condemned by Muhammed. “Righteousness,” he said, “is not that ye turn your faces towards the East or the West, but righteousness is, one who believes in God, and the last day, and the angels, and the Book, and the prophets, and who gives wealth for His love to kindred, and orphans, and the poor, and the son of the road, and beggars, and those in captivity; and who is steadfast in prayer, and gives alms; and those who are sure of their covenant when they make a covenant; and the patient in poverty, and distress, and in time of violence; these are they who are true, and these are those who fear.”[244] Yet in Muhammedanism, as in other ritualistic religions, the chief importance is practically attached to the punctual performance of outward ceremonies, and the virtue of prayer is made dependent upon an ablution.[245] In the future life the felicity or suffering of each person will be proportionate to his merits or demerits,[246] but the admittance into paradise depends in the first place on faith. “Those who believe, and act righteously, and are steadfast in prayer, and give alms, theirs is their hire with their Lord.”[247] Those who have acknowledged the faith of Islam and yet acted wickedly will be punished in hell for a certain period, but will finally enter paradise.[248] As regards the future state of certain infidels the Koran contains contradictory statements. In one place it is said, “Verily, whether it be of those who believe, or those who are Jews or Christians or Sabaeans, whosoever believe in God and the last day and act aright, they have their reward at their Lord’s hand, and there is no fear for them, nor shall they grieve.”[249] But this passage is considered to have been abrogated by another where it is stated that whoso desires any other religion than Islam shall in the next world be among the lost.[250] The punishments inflicted upon unbelievers are no less horrible than the torments of the Christian hell. Yet in one point the Muhammedan doctrine of the future life is more merciful than the dogmas of Christianity. The children of believers will all go to paradise, and the children of unbelievers are generally supposed to escape hell. Some think they will be in Aʿráf, a place situated between heaven and hell; whilst others maintain that they will be servants to the true believers in paradise.[251]
[238] Koran, iii. 70.
[240] Cf. Muir, Life of Mahomet, iii. 295 sq.; Lane-Poole, Studies in a Mosque, p. 101.
[241] Sell, Faith of Islám, pp. 19, 39.
[242] Ibid. p. 241.
[243] Ibid. p. 251.
[244] Koran, ii. 172.
[245] Cf. Polak, Persien, i. 9; Wallin, Reseanteckningar från Orienten, iv. 284 sq.; Sell, op. cit. p. 256.
[246] Lane, Manners and Customs of the Modern Egyptians, i. 95 sq. Sell, op. cit. p. 231. Lane-Poole, Studies in a Mosque, p. 319.