ISLAM has been a mighty power in the earth since the middle of the seventh century. A more energetic and trenchant faith than it was for eight hundred years has not appeared among men. Finally expelled from its startling encampments in Spain and the Archipelago, it still rules with tenacious hold over Turkey, a part of Tartary, Palestine, Persia, Arabia, and large portions of Africa. At this moment, as to adherence and influence, it is subordinate only to the two foremost religious systems in the world, Buddhism and Christianity. The dogmatic structure of Islam as a theology and its practical power as an experimental religion offer a problem of the gravest interest. But we must hasten on to give an exposition of merely those elements in it which are connected with its doctrine of a future life.
It is a matter of entire notoriety that there is but the least amount of originality in the tenets of the Mohammedan faith. The blending together of those tenets was distinctive, the unifying soul breathed into them was a new creation, and the great aim to which the whole was subordinated was peculiar; but the component doctrines themselves, with slight exception, existed before as avowed principles in the various systems of belief and practice that prevailed around. Mohammed adopted many of the notions and customs of the pagan Arabs, the central dogma of the Jews as to the unity of God, most of the traditions of the Hebrew Scriptures, innumerable fanciful conceits of the Rabbins,1 whole doctrines of the Magians with their details, some views of the Gnostics, and extensive portions of a corrupted Christianity, grouping them together with many modifications of his own, and such additions as his genius afforded and his exigencies required. The motley strangely results in a compact and systematic working faith.
The Islamites are divided into two great sects, the Sunnees and the Sheeahs. The Arabs, Tartars, and Turks are Sunnees, are dominant in numbers and authority, are strict literalists, and are commonly considered the orthodox believers. The Persians are Sheeahs, are inferior in point of numbers, are somewhat freer in certain interpretations, placing a mass of tradition, like the Jewish Mischna, on a level with the Koran,2 and are usually regarded as heretical. To apply our own ecclesiastical phraseology to them, the latter are the Moslem Protestants, the former the Moslem Catholics. Yet in relation to almost every thing which should seem at all fundamental or vital they agree in their teachings. Their differences in general are upon trivial opinions, or especially upon ritual particulars. For instance, the Sheeahs send all the Sunnees to hell because in their ablutions they wash from the elbow to the finger tips; the Sunnees return the compliment to their rival sectarists because they wash from the finger tips to the elbow. Within these two grand denominations of Sheeah and
1 Rabbi Abraham Geiger, Prize Essay upon the question, proposed by the University of Bonn, "Was hat Mohammed aus dem Judenthum aufgenommen?"
2 Merrick, Translation of the Sheeah Traditions of Mohammed in the Hyat ul Kuloob, note x.
Sunnee are found a multitude of petty sects, separated from each other on various questions of speculative faith and ceremonial practice. Some take the Koran alone, and that in its plain literal sense, as their authority. Others read the Koran in the explanatory light of a vast collection of parables, proverbs, legends, purporting to be from Mohammed. There is no less than a score of mystic allegorizing sects3 who reduce almost every thing in the Koran to symbol, or spiritual signification, and some of whom as the Sufis are the most rapt and imaginative of all the enthusiastic devotees in the world.
A cardinal point in the Mohammedan faith is the asserted existence of angels, celestial and infernal. Eblis is Satan. He was an angel of lofty rank; but when God created Adam and bade all the angels worship him, Eblis refused, saying, "I was created of fire, he of clay: I am more excellent and will not bow to him."4 Upon this God condemned Eblis and expelled him from Paradise. He then became the unappeasable foe and seducing destroyer of men. He is the father of those swarms of jins, or evil spirits, who crowd all hearts and space with temptations and pave the ten thousand paths to hell with lures for men.
The next consideration preliminary to a clear exhibition of our special subject, is the doctrine of predestination, the unflinching fatalism which pervades and crowns this religion. The breath of this appalling faith is saturated with fatality, and its very name of Islam means "Submission." In heaven the prophet saw a prodigious wax tablet, called the "Preserved Table," on which were written the decrees of all events between the morning of creation and the day of judgment. The burning core of Mohammed's preaching was the proclamation of the one true God whose volition bears the irresistible destiny of the universe; and inseparably associated with this was an intense hatred of idolatry, fanned by the wings of God's wrath and producing a fanatic sense of a divine commission to avenge him on his insulters and vindicate for him his rightful worship from every nation. There is an apparent conflict between the Mohammedan representations of God's absolute predestination of all things, and the abundant exhortations to all men to accept the true faith and bring forth good works, and thus make sure of an acceptable account in the day of judgment. The former make God's irreversible will all in all. The latter seem to place alternative conditions before men, and to imply in them a power of choice. But this is a contradiction inseparable from the discussion of God's infinite sovereignty and man's individual freedom. The inconsistency is as gross in Augustine and Calvinism as it is in the Arabian lawgiver and the creed of the Sunnees. The Koran, instead of solving the difficulty, boldly cuts it, and does that in exactly the same way as the thorough Calvinist. God has respectively elected and reprobated all the destined inhabitants of heaven and hell, unalterably, independently of their choice or action. At the same time, reception of the true faith, and a life conformed to it, are virtually necessary for salvation, because it is decreed that all the elect shall profess and obey the true faith. Their obedient reception of it proves them to be elected. On the other hand, it is foreordained that none of the reprobate shall become disciples and followers of the Prophet. Their rejection of
3 Churchill, Mount Lebanon, vol. i. ch. xv.
4 Sale's Translation of the Koran, ch. vii.