4. Belief in his Scriptures, which are his uncreated word, revealed to his prophets. Of these there now exist, but held to be greatly corrupted, the Pentateuch of Moses, the Psalms of David, and the Gospels of Jesus Christ; and, in an uncorrupted and incorruptible state, the Ḳur-án, which is held to have abrogated, and to surpass in excellence, all preceding revelations.
5. Belief in the general Resurrection and Judgment, and in future rewards and punishments, chiefly of a corporeal nature: the punishments will be eternal to all but wicked Mohammadans; and none but Mohammadans will enter into a state of happiness.
6. Belief in God's Predestination of all events, both good and evil.
The belief in fate and destiny (el-ḳaḍà wa-l-ḳadar)[3] exercises a most powerful influence upon the actions and character of the Muslims. Many hold that fate is in some respects absolute and unchangeable, in others admitting of alteration; and almost all of them act in many of the affairs of life as if this were their belief. In the former case, it is called "el-ḳaḍà el-moḥkam;" in the latter, "el-ḳaḍà el-mubram" (which term, without the explanation here given, might be regarded as exactly synonymous with the former). Hence the Prophet, it is said, prayed to be preserved from the latter, as knowing that it might be changed; and in allusion to this changeable fate, we are told, God says, "God will cancel what He pleaseth, and confirm;"[4] while, on the contrary, the fate which is termed "moḥkam" is appointed "destiny" decreed by God.[5]
Many doctors have argued that destiny respects only the final state of a certain portion of men (believers and unbelievers), and that in general man is endowed with free will, which he should exercise according to the laws of God and his own conscience and judgment, praying to God for a blessing on his endeavours, or imploring the intercession of the Prophet or of any of the saints in his favour, and propitiating them by offering alms or sacrifices in their names, relying upon God for the result, which he may then, and then only, attribute to fate or destiny. They hold, therefore, that it is criminal to attempt resistance to the will when its dictates are conformable with the laws of God and our natural consciences and prudence, and so passively to await the fulfilment of God's decrees.—The doctrine of the Ḳur-án and the traditions respecting the decrees of God, or fate and destiny, appears, however, to be that they are altogether absolute and unchangeable, written in the beginning of the creation on the "Preserved Tablet" in heaven; that God hath predestined every event and action, evil as well as good,—at the same time commanding and approving good, and forbidding and hating evil; and that the "cancelling" mentioned in the preceding paragraph relates (as the context seems to show) to the abrogation of former scriptures or revelations, not of fate. But still it must be held that He hath not predestined the will; though He sometimes inclines it to good, and the Devil sometimes inclines it to evil. It is asked, then, If we have the power to will, but not the power to perform otherwise than as God hath predetermined, how can we be regarded as responsible beings? The answer to this is that our actions are judged good or evil according to our intentions, if we have faith: good actions or intentions, it should be added, only increase, and do not cause, our happiness if we are believers; and evil actions or intentions only increase our misery if we are unbelievers or irreligious: for the Muslim holds that he is to be admitted into heaven only by the mercy of God, on account of his faith, and to be rewarded in proportion to his good works.
The Prophet's assertions on the subject of God's decrees are considered of the highest importance as explanatory of the Ḳur-án.—"Whatever is in the universe," said he, "is by the order of God."—"God hath pre-ordained five things on his servants; the duration of life, their actions, their dwelling-places, their travels, and their portions."—"There is not one among you whose sitting-place is not written by God, whether in the fire or in paradise."—Some of the companions of the Prophet, on hearing the last-quoted saying, asked him, "O Prophet, since God hath appointed our places, may we confide in this, and abandon our religious and moral duties?" He answered, "No: because the happy will do good works, and those who are of the miserable will do bad works."
The following of his sayings further illustrate this subject:—"When God hath ordered a creature to die in any particular place, He causeth his wants to direct him to that place."—A companion asked, "O Prophet of God, inform me respecting charms, and the medicines which I swallow, and shields which I make use of for protection, whether they prevent any of the orders of God." Moḥammad answered, "These also are by the order of God." "There is a medicine for every pain: then, when the medicine reaches the pain it is cured by the order of God."[6]—When a Muslim, therefore, feels an inclination to make use of medicine for the cure of a disease, he should do so, in the hope of its being predestined that he shall be so cured.
On the predestination of diseases, I find the following curious quotation and remark in a manuscript work[7] by Es-Suyooṭee, who wrote in the fifteenth century, in my possession:—"El-Ḥaleemee says, 'Communicable or contagious diseases are six: small-pox, measles, itch or scab, foul breath or putridity, melancholy, and pestilential maladies; and diseases engendered are also six: leprosy, hectic, epilepsy, gout, elephantiasis, and phthisis.' But this does not contradict the saying of the Prophet, 'There is no transition of diseases by contagion or infection, nor any omen that brings evil:' for the transition here meant is one occasioned by the disease itself; whereas the effect is of God, who causes pestilence to spread when there is intercourse with the diseased."—A Bedawee asked the Prophet, "What is the condition of camels which stay in the deserts? verily you might say they are deer, in health and in cleanness of skin; then they mix with mangy camels, and they become mangy also." Moḥammad said, "What made the first camel mangy?"[8]
Notwithstanding, however, the arguments which have been here adduced, and many others that might be added, declaring or implying the unchangeable nature of all God's decrees, I have found it to be the opinion of my own Muslim friends that God may be induced by supplication to change certain of his decrees, at least those regarding degrees of happiness or misery in this world and the next; and that such is the general opinion appears from a form of prayer which is repeated in the mosques on the eve of the middle (or fifteenth day) of the month of Shaạbán, when it is believed that such portions of God's decrees as constitute the destinies of all living creatures for the ensuing year are confirmed and fixed. In this prayer it is said, "O God, if Thou hast recorded me in thy abode, upon 'the Original of the Book' [the Preserved Tablet], miserable or unfortunate or scanted in my sustenance, cancel, O God, of thy goodness, my misery and misfortune and scanty allowance of sustenance, and confirm me in thy abode, upon the Original of the Book, as happy and provided for and directed to good,"[9] etc.
The Arabs in general constantly have recourse both to charms and medicines, not only for the cure but also for the prevention of diseases. They have, indeed, a strange passion for medicine, which shows that they do not consider fate as altogether unconditional. Nothing can exceed the earnestness with which they often press a European traveller for a dose; and the more violent the remedy, the better are they pleased. The following case will serve as an example:—Three donkey-drivers, conveying the luggage of two British travellers from Booláḳ to Cairo, opened a bottle which they observed in a basket, and finding it to contain (as they had suspected) brandy, emptied it down their throats: but he who had the last draught, on turning up the bottle, got the tail of a scorpion into his mouth; and, looking through the bottle to his great horror saw that it contained a number of these reptiles, with tarantulas, vipers, and beetles. Thinking that they had poisoned themselves, but not liking to rely upon fate, they persuaded a man to come to me for medicine. He introduced the subject by saying, "O Efendee, do an act of kindness: there are three men poisoned; in your mercy give them medicine, and save their lives:" and then he related the whole affair, without concealing the theft. I answered that they did not deserve medicine; but he urged that by giving it I should obtain an immense reward. "Yes," said I; "'he who saveth a soul alive shall be as if he had saved the lives of all mankind.'"[10] I said this to try the feeling of the applicant, who, expressing admiration of my knowledge, urged me to be quick, lest the men should die; thus showing himself to be no unconditional fatalist. I gave him three strong doses of tartar emetic; and he soon came back to thank me, saying that the medicine was most admirable, for the men had hardly swallowed it when they almost vomited their hearts and livers and everything else in their bodies.