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Containing some of the more remarka∣ble Doctrines taught by Mahumed.
THe things taught by Mahumed are so mixt and confused, that it is no easie task to range them under distinct Heads. And yet they are not more medly'd in themselves,
than disadvantageously represented by Wri∣ters. Some hearing of Mahumedism, think it to be nothing but a bundle of meer ab∣surdities, and a heap of monstrous and dis∣ingenious Fables, wholly tending to the de∣triment and subversion of the Truth. Of which mind I was my self, till desire of sa∣tisfaction therein, brought me into a more ingenuous acquaintance therewith. And that I may give an unprejudiced account of the principles of Mahumedism, I have consulted with none but such as have professedly writ∣ten upon this Theme. 'Tis true, that Mahu∣medism strictly considered, is a hodge-podge of Judaism, Gentilism, and Christianism; which makes it have so many excellent things contained in it; and the very Alcoran it self, mostly consists of express words of Scri∣pture. And so subtle was Mahumed in the composure of his Doctrine, that he took it all out of the Books of the two Testaments, and the Traditionals of the Jews; adding little of his own, besides some sorry and ri∣diculous stories, not at all relating to the points of his Religion. And yet notwith∣standing all this, so browless was this He∣retique, that he was not asham'd to tell the World, That all he Preached was sent him immediately from Heaven. As to the main structure of this execrable Heresie, the Alco∣ran affords it to every Reader in our own
Language. But because things therein are so dispersedly laid down, I shall here give a summary account of the chief points there∣of, collected out of the Saracen Authors. And first, Elmacinus hath reduced Mahume∣dism to Twelve Articles, namely:
These are the Twelve things commanded
by Mahumed; and all who shall dare to deny the belief and observation thereof, he com∣mands to be compelled, or ruin'd by the Sword and War. This scheme of Doctrine was proclaim'd while Mahumed lived; and the Constitution thereof was so specious, that not a few of other Religions were there∣with so far allured, as to embrace it, and be∣come his Proselytes. To which many were the more inclined, because Mahumed was now in condition to secure and protect his Fol∣lowers. Besides those who owned him for their Prophet, there were divers Jews, Ma∣gicians, and Pagans, whom he took into his protection, upon their Oath of Fidelity, and promise of paying an annual Tribute.
Another Extract of Mahumeds Religion, I find collected out of Ben-Abibecer, which he received from one Moghahed, who received it from Mahumeds own mouth; who told his said contemporary Moghahed, that who∣soever desired to enjoy Paradise, and would have God raise him up at the last day with the Apostles, Prophets, and Wisemen, he was necessarily to observe and believe these Forty things. 1. That there is a God. 2. A last day. 3. A Book. 4. Prophets. 5. A Resurrection af∣ter death. 6. Providence about good and bad things. 7. That there is one God, and Mahu∣med his Prophet. 8. To pray at appointed times, having first washt and made clean their
Bodies. 9. Payment of Tythes. 10. Fast the Month of Ramadan. 11. To go in Pilgrimage if they were able. 12. That in 24 hours they say 12 Recaas, and three Ex abundanti, to shew their love of Devotion. 13. That they take no Ʋsury. 14. That they drink no Wine. 15. That they take not the Name of God in vain. 16. That they judge not hastily. 17. That they de∣fraud not their brethren, neither before their face, nor behind their backs. 18. That they upbraid no Man for his deformity. 19. That they neither divorce, nor cast off a chast Woman. 20. That they make no mans misery or misfortune matter of their sport or laugh∣ter. 21. That they cast not off the fear of Gods punishments. 22. That they be no obtrectators, or given to Calumny and Back-biting. 23. That they give God thanks for every benefit they re∣ceive from him. 24. That they be patient in afflictions. 25. That they despair not of Gods mercy. 26. That they believe that all what happens to them was not appointed for another, for then it would have befaln him. 27. That God, to please his Creatures, is not angry with them. 28. That they prefer not this World be∣fore that to come. 29. That they do not cove∣tously withhold from their Brother (that is, a Musulman) what they desire of them. 30. That in the things of Religion they observe him who is above them; and in the things of the World, those who are below them. 31. That
they swear not. 32. That they contract no friendship with the Devil. 33. That they bid farewell to all vanity. 34. That they devour not the Goods of the Orphan. 35. That they suppress Calumny. 36. That they instruct their Family and Children in the things that may be serviceable to them with God, and lead them to the great and best God. 37. That they do good to their Neighbour, and hide not themselves from those who stand in need of them. 38. That they multiply the praises, ju∣bilations, and magnifications of God. 39. That they curse not the Creature. 40. That in every state they read the Alcoran, unless when they are unclean. And forsake not the Congregation of Believers, or turn not a Separatist. That they do to another, just as they would have it done unto themselves.
There is yet another Abstract of the Ma∣humedan Religion, which Hottinger, in Hist. Oriental. Lib. 2. Cap. 3. saith is the most absolute. And he speaks of it as of an ex∣cellent Present made him by his Friend Sam. Rhorius. The whole Compendium bears this Title; An Account of the things which the Tongue ought to confess, and the Heart to believe concerning Religion.
The first Article respects God, his Name, Attributes, Works, especially of his Provi∣dence.
1. That God is the only God, and that there is none other beside him: That he hath no like, nor equal, nor Son, nor Com∣panion, nor Colleague. Whose Original is without beginning, and Eternity without end. Whose Attributes are incomprehen∣sible, and whose Power exceeds all expres∣sion. Whose Essence no thought can com∣prehend; though men given deeply to meditate use to express it by Signs and Ex∣amples. No Man can know more of God than he hath pleased to reveal of himself. His Throne is equal to Heaven and Earth, and no inconvenience doth accrew unto him from his conservation of them both. God is the Excellent, Great, Wise, Knowing, Mo∣derator, Powerful, Sagacious, Nimble, Great, who sits upon his Throne honour'd with his Being, who pierceth into all places with his knowledge: who created Man, and knows whatsoever his Soul inspir'd into him: not a leaf doth fall without his privity, neither doth a grave lye hid in darkness, whether green or drie, which is not to be found in the Books. [By which the Arabians under∣stand Predestination.] The same God hath ex∣cellent Names (of which no fewer than 99 are reckoned up by the Arabians) and ex∣cellent
Attributes; in all which Names and Attributes there is not the least change. And it is wickedness to believe, that his Attri∣butes are created, or his Names produced. God spoke with Moses, and appeared in the Mount, which was astonished at his Majesty.
All things, both good and evil, sweet and bitter, are under Gods Providence; the Lord our God doth govern them all. The disposal of all things are in his hand, and their process and originals depend upon his decree. He knows all things before they come to pass, and all things flow by his or∣dering. Nothing is done by his Worshippers, which he hath not decreed and anteverted by his prescience. He knows all that he has made, making to erre whom he will, by lea∣ving them in his just judgment, and direct∣ing whom he pleaseth, and of his mercy help∣ing them. All things are brought to an easie end according to his fore-knowledge and foresight, whether it be Calamitous or happy. And it were no ordinary impiety to imagine that any thing can be done in his Kingdome against his will; or that any emolument can happen to any one which he doth not grant: or that there is any other Creator of any thing besides him, who is the Lord of his Creatures, the Lord of their Works, and the orderer of their Motions and Counsels.
They hold, That it is the uncreated Word of God. But this Article was not of universal belief among the Mahumedans; for Almamon was of a contrary opinion, and very grievously punisht all those who held otherwise. Among those who held the Al∣coran to be the increated word of God, D. Ah∣med Ben Habib, of happy memory, was the chief, whom Almamon sent for in fetters. But Almamon dyed before Ahmed came to him: yet his intention was pursued by Muta∣simus, who severely corrected him. Elmacin. lib. 2. Saracen. Hist. pag. 138.
This opinion, that the Alcoran was crea∣ted, was greatly approved of by Vathecus, and very highly commended by Ahmed the Son of Abi David, and by his Counsellour Mahumed Ben Abdolmelich, Vathecus upon occasion of this controversie writ to all the Provinces of Egypt, that the Musulmin should be compelled to believe that the Alcoran was created; and that this decree should be writ∣ten in the Temples, or publick Mosks. But this was very displeasing to the Musulmin, and vehemently detested by them. But those who withstood this Decree, and refused to embrace the opinion of Vathecus, suffer'd
most grievous punishments; some being scourged, some imprisoned, and some slain. But afterward, when Giafar Mottavacelus came to the Empire, he set those at liberty who were under restraint for their opinion, and expressed no small dislike against Ma∣humed Ben Abdolmelic, for advising Muta∣simus to confine them. And the Mahume∣dans are so zealous in maintaining their Al∣coran, that they rather chuse to suffer the extreamest miseries, than doubt of its Bter∣nity.
It is required of Musulmin to believe that God sealed up all Prophesie and Apo∣stolate in his Prophet Mahumed: making him to be the last of all he intended to send unto the World, to preach his will, and to warn and invite Men to turn unto him; granting him a clear light: that God also sent unto him the wise Book (that is, the Alcoran) in which his true Religion is explain'd, and Men are directed to the right way.
The Musulmen are unanimous in the be∣lief of a last Judgment, saying, that the hour shall come, when God shall raise up those
that are in their Sepulchres, and that they shall return, like as God created them. That he shall give a double reward unto the good Works of his faithful servants; whose grea∣test sins he forgives if they repent, but the lesser sins are pardoned for their care to avoid the greater. But God doth not for∣give those who make him to have Associates, but he pardons whom he pleases, who are not involved in the Sin of Association.
In perusal of this Article, the term of As∣sociation and Associates I found to bear an abstruse meaning, which had exceeded my comprehending, till I found the Alcoran calling the Jews and Christians by the title of Associates; because the former held that Ozair, and the later that Messias was the Son of God. And in another Chapter of the Alcoran, Mahumed saith expresly, That Cod doth not pardon him, who makes him to have a Companion. For those that do associate any thing unto God, erre a dam∣nable Errour. And Mahumed saith, that they are not to be interceded for. And he brings Abraham in for an example, who pray∣ed not for his Father, because he was an Ido∣later, and therefore an Associant. And I meet with a place cited out of the Sunè, or Traditions of Mahumed, which gives us herein no dark information: and it it thus.
In the day of the Resurrection, it shall be
said to the Jews, What have you Worshipped? they shall answer, We have Worshiped Ozair, the Son of God: and it shall be said unto them, Ye do erre, for God hath neither Son nor Com∣panion: but what is it that you desire? they reply, Something to drink: it shall be said un∣to them, Drink, and fall headlong into Hell∣fire. After this it shall be said to the Christi∣ans, What have ye worshipped? they shall an∣swer, We have worshipped Messias, the Son of God: and to them it shall be said, You speak lyes, God hath no Son nor Society: What is it you desire? That you would give us drink: it shall be returned, Drink, and go to Gehen∣na. By this Tradition of the Sunè, (which is of equal authority with the Alcoran) we are made to understand who those Associ∣ants are, for whom there shall be no pardon in the day of doom. But to proceed.
Those who have done so much good as equals in weight a grain of Barley, or a Pis∣mire, or an Atom, shall see it. And he that has done so much evil, shall also see it. And that the Prophet Mahumed shall by his in∣tercession deliver those of his Religion from Torments, who have foully and grievously offended.
Under the name of Paradise, they un∣derstand
the place of the Blessed, which God created and prepared to be the eternal mansion of his friends, whom he will there honour with the beholding of his face. And this Paradise the Mahumedans believe to be the same place out of which God cast Adam, his Prophet and Vicar, into the land which before he had designed in his fore-know∣ledge.
They believe also another state contrary to the former, in which all those shall be cru∣ciated that believe not in God; and this they call by the name of Fire.
The high God at the day of the Resur∣rection shall come attended with Troops of Angels, to take an account of the Nations: the Scales shall be hung up, and the deeds of Men shall be weighed; and they shall be happy whose works are found weighty. And then the Books of Works shall be brought; and they who receive their Book in the right hand, their account shall be easie; but they to whom the Book is brought behind their back, shall burn in Hell.
All Men are to pass the Zorat, which signi∣fies a certain infernal Bridge, according to the disposition and nature of their works. Those that shall be saved, shall be known by this, that they shall quickly and suddenly be delivered from the infernal fire or Purgatory; but the rest, according to the merit of their Works do perish there.
The Musulmin are very metaphorical in expressing themselves in the description of their Faith, which they call Mahumeds Pool, whither his people are to come to drink: and that whosoever drinks thereof shall not thirst; but whosoever shall profane or change this Faith, shall be forced and driven from it. This Faith consists in the words of the Tongue, sincerity of the heart, and the outward de∣monstration of the work. It increaseth by the increase of works, and faileth through the defect of works: increase and decrease happen to Faith. Neither is the word of Faith perfected, unless by works: neither doth word or work avail any thing without intention; and neither word nor work, nor
intention is of any efficacy without consent.
The Martyrs are not finally extinct, but live with their Master, by whom they are sustained [where by Martyrs we are to un∣derstand all those who have died (in Battel or otherwise) for the defence or propagation of the Mahumedan Religion.] The Spirits or Souls of the Blessed do still remain, and shall enjoy delights until that day in which their Bodies shall be raised; but the wretched are tormented to the day of judgment. God, say the Musulmin, shall establish in the life of this, and the World to come, those who be∣lieve. They hold also, that every Man has his Guardian Angel, who appoints him his work; and that nothing of his actions is hid from God. They believe, that the An∣gel whom they call the Angel of Death, doth gather together the separate Spirits or Souls at the beck of the Lord. They have like∣wise a Tradition, how the Angel of Death doth beat the dead carkass in its grave: and they seem to borrow this Fable from that of the Jews, which Buxt. takes notice of, Synag. Jud. cap. 35. After the Arabian Author (out of whom these things are related) had set
down these Contents of Mahumedism, he concludes all with a large Encomium of Mahumed, and of their happiness who lived in his time; as also of the Empire of his Successors Abubecer, Omar, Osman, Ali: adding, that none ought ever to mention them but with signal reverence.
Gabriel Sionita in his 14 Chapter de Ur∣bib. & Morib. Oriental. gives us another ac∣count of Mahumedism out of Jacob Ben Si∣di Ali, an Arabian Author, which being not voluminous, I have thought good here to insert.
The Worship and Religion of the Musul∣min consists in this; That they belileve all the discourses which the Arch-Angel Gabriel had with Mahumed, concerning the things that are to be believed and done: of which these are the summ: viz. That the Musulmin believe in one God, and that there is none other like him. That they believe the Angels to be the Servants of God. That they believe the Scriptures which were sent to the Apostles; which are by common opinion divided into an hundred and four Books; of which ten were sent to Adam; fifty to Seth; and thirty to Enoch (whom they call Edris;) ten to Abra∣ham; the Law to Moses; the Psalms to David; the Gospel to Jesus Christ; and at last the Al∣coran was sent to Mahumed. And all these Books of Scripture they believe to be sent from
God, for the benefit of Men. They believe a day of Resurrection after death; and that some are predestinated to Fire (by which they mean Hell) and some to Paradise, according to the Will of God. For it is expresly said in the Alcoran, There is none of you who has not his place in Paradise, and his place in In∣ferno appointed for him. They believe also a reward of good Men, and the punishment of bad: The Intercession of Saints. It is also necessary, that every Musulmin believe the Divine Pen, which was created by the finger of God. This Pen, say the Mahumedan Doctors, is made of Pearls, and is of so great length and breadth, that a swift Horse in fifty years cannot pass over it. And it doth write all things past, present, and to come. The Ink with which it writes, is of light; the Language wherein it writes, none doth un∣derstand but the Arch-Angel Seraphael. They believe also the punishment of Sepulchres, or that the dead therein are often cruciated; and of this they produce an instance of what hapned in a certain Sepulchre betwixt Mecca and Medina. Thus far Gabriel Sionita.
The Doctrine of Mahumed, in several of the particulars already mention'd, is much otherwise reported by European Authors, than it is done here. But I have kept my self to the Orientals in this account, and am induced to believe they are the fittest to be
our informers, as dealing in their own sto∣ry, and in such things as did most nearly concern them, and in which we may imagine their care was to deal fairly.
But ere I shut up this tedious Chapter, I hope the Reader will not take it ill, that I advertise him of another account of the Ma∣humedans Religion, set down by Doctor Pocock, in his Learned Notes upon Greg. Abul. Farajius, pag. 284. &c. which he cites out of Algazalius, a Writer of great reputation among the Mahumedans; and it is called, The Interpretation of the Faith of the Ortho∣dox; which consists in these two points.
1. That there is no God, but the God. 2. That Mahumed is his Messenger. This is that Duplex Testimonium, which Elmacinus saith was the Poesie or Motto of Mahumeds Seal: though a learned Writer tells us out of Alkodaius, that his Seal had no other Inscription than Mahumed Messenger of God; which being but three words in the Arabick, was written in so many lines. This is the usual Devise of the Signets of the Bar∣barian Grandees.