S e c t i o n IV.
O f the DoEirines and pofitive Precepts o f the Koran, 'which
Whereon
the-JlÆ?-
hammedan
religion is
built.
relate to Faith and religious Duties.
IT has been already obferved more than once, that the fundamental
pofition, on which Mohammed eredted the fuperftrudture of his
religion was, that from the beginning to the end of the world
there has been, and forever will be, but one true orthodox belief; con-
fifting, as to matter of faith, in the acknowledging of the only true
G o d, and the believing in and obeying fuch meffengers or prophets
as he fhould from time to time fend, with proper credentials, to reveal
his will to mankind; and as to matter of practice, in the obfer-
vance of the immutable and eternal laws of right and wrong, together
with fuch other precepts and ceremonies as G o d fhould think fit to
order for the time being, according to the different difpenfations in different
ages of the world : for thefe laft he allowed were things indifferent
in their own nature, and became obligatory by G o d’s pofitiye precept
only; and were therefore temporary and fubjedt to alteration according
to his will and pleafure. And to this religion he gives the
name of IJlârn, which word fignifies refignation, or fubmijfion to the fer-
vice and commands of G o d ' ; and is ufed as the proper name of
the Mohammedan religion, which they will alfo have to be the fame
at bottom with that of all the prophets from Adam.
Under pretext that this eternal religion was in his time corrupted,
.and profeffed in its purity by no one fed; of men, Mohammed pretended
to be a prophet fent by G oyD, to reform thofe abufes which
had crept into it, and to reduce it to its primitive fimplicity; with
the addition however of peculiar laws and ceremonies, fome of which
had been ufed in former times, and others were now firft inftituted.
And he comprehended the whole fubftance of his dodtrine under thefe
.two propofitions, or articles of faith; viz. that there is but one G od,
and that himfélf was the apoftle of G od; in confequence of which
latter article, all fuch ordinances and inftitutions as he thought fit to
1 The root Salama, From whence IJlam is formed, in the firft and fourth conjugation, fignifies
alfo to he faved, or to enter into a ft ate of falvation; according to which, IJlam may be tranflated the
;religion or ft ate of falvation: but the other fenfe is more approved by the Mohammedans, and alluded
0:in. the KordnStfelf. See c. 2. p. 16. and c. 3. p. 36.
eftablifh
efiablifh muft be received as obligatory and o f divine authority.
The Mohammedans divide their religion, which as I juft now faid The «Sb*
they call I f dm, into two diftindt parts -, Iman, i.e. fa ith , or theory, and f0°nnd“ d
Din, i.e. religion, orpradtice; and teach that it is built on five fundamen- mental
tal points, one belonging to faith, and the other four to pradtice. Polnts of
The firft is that eonfeffion of faith which I have already mentioned;
that there is no god' but the true G o d ; and that Mohammed is his
apojlle. ' Under which they comprehend fix diftindt branches ; v iz ..
1 Belief in Gov-, 2. In his angels-, 3. In his feriptures; 4. In his
prophets-, 5. In the refurreSHon and day o f judgment; and, 6. In G o d V
abfolute decree and predetermination both o f good and evil.
The four points relating to pradtice are, 1. Prayer, under which
are comprehended thofe wafhings or purifications which are neceffary
preparations required before prayer; 2. Alms 5 3. Fafting; and,
4. The pilgrimage to Mecca. O f each of thefe I fhall fpeak in their
order.
That both Mohammed and thofe among his followers who are of their
reckoned orthodox, had and continue to have juft and true notions 0f fa!thin
G o d and his attributes, (always excepting their obftinate and impious God'
rejedtingof the Trinity) appears fo plain from the Koran itfelf and all
the Mohammedan divines, that it would be lofs of time to refute thofe
who fuppofe the G o d of Mohammed to be different from the true G o d ,
and only a fidiitious deity or idol o f his own creation '. Nor fhall I
here enter into any of the Mohammedan contrOverfies concerning the
divine nature and attributes, becaufe I fhall have a more proper opportunity
of doing it elfewhere V
The exiftence. o f angels and their purity are abfolutely required to And in hi,
be believed in the Koran-, and he is reckoned an infidel who deniesanSeIs-
there are fuch beings, or hates any o f them?, or afferts any diftindtion
of '.exes among them. They believe them to have pure1 and fubtil
bodies/created of fire 4; that they neither eat nor drink, nor propagate
their fpecies; that they have various forms and offices; fome a-
doring G o d in different poftures, others finging praifes to him, or
interceding for mankind. They hold that fome of them are employed
in writing down the adtions of men; others in carrying the throne-of
G o d and other fervices.
The four angels whom they look on as more eminently in G o d ’s
favour, and often mention on account of the offices affigned them,
• #
Marracc. in Ale, p. 102. | • 2 *:Se&. VIII. p | Koran c. 2. P...13. * lb. c. 7, and. 38,
are.