Men may commit sin wittingly or unwittingly. It is the universal belief that a prophet never commits the greater sins in either way; but there is a difference of opinion with regard to the lesser sins. Some hold that they can do them unwittingly, though even then it is not in any thing connected with their office. Others again limit even this frailty to the period before "wahí" (inspiration) comes upon them. The general opinion, however, is that they are free from all sin, whether great or small. The frailties which they show are merely reckoned as faults and slight imperfections not amounting to sin.
This, to the Muslim mind at once disposes of a difficulty the Qurán itself raises on this point. With the exception of Jesus Christ, the Anbiya-ulul-'Azm are spoken of as doing what every one except an orthodox Muslim would call sin. Adam's transgressionis referred to in Súra ii. 29-37 and in Súra vii. 10-24. I quote only one verse: "They said, 'O our Lord! with ourselves have we dealt unjustly; if Thou forgive us not and have not pity on us, we shall surely be of those that perish.'" The sin of Noah is not specified in the Qurán, yet it is plainly hinted at. "To Thee verily, O my Lord, do I repair lest I ask that of Thee wherein I have no knowledge: unless Thou forgive me and be merciful to me I shall be one of the lost." (Súra xi. 49). There is also a similar request in Súra lxxi. 29. Abraham is represented as saying to his people: "They whom ye worship, ye and your fathers of early days, are my foes; but not so the Lord of the worlds, who hath created me, and guideth me, who giveth me food and drink; and when I am sick, he healeth me, and who will cause me to die and again quicken me, and who, I hope, will forgive me my sins in the day of reckoning." (Súra xxvi. 75-82). Moses is described as having done "a work of Satan" in killing a man, and as saying: "'O my Lord, I have sinned to my own hurt; forgive me.' So God forgave him; for He is the forgiving, the merciful. He said: 'Lord, because thou hast showed me this grace, I will never again be the helper of the wicked.'" (Súra xxviii. 15, 16).
The following passages refer to Muhammad. "Be thou steadfast and patient; for true is the promise of God; and seek pardon for thy fault." (Súra xl. 57). "Ask pardon for thy sin, and for believers, both men and women." (Súra xlvii. 21). The scandal caused by the Prophet's conduct with the wife of Zeid, and with the Egyptian slave Mary, necessitated a pretended revelation of God's will in reference to these events. The circumstances will be found fully detailed in Súra xxxiii. 36-38 and in Súra lxvi. 1-5.
One of the most important verses is: "Verily, we have won for thee an undoubted victory, in token that God forgiveth thy earlier and later fault." (Súra xlviii. 1-2). It is not quite clear what victory is here referred to. According to the Tafsír-i-Husainí, some commentators say that it is the taking of Mecca, the past tense being prophetically used for the future. The following explanations are given of the expression "earlier and later fault." (1) God has forgiven thy sin committed before and after the descent of wahí, (2) before and after the taking of Mecca, or (3) before the descent of this Súra. (4) The commentator Salmí says: "The earlier sin refers to the sin of Adam committed when Muhammad was in the loins of his great ancestor and thus connected with him; the later sin refers to the followers of the Prophet, and in that way is connected with him, just as the sin of Adam was the predecessor and the cause of their sin." (5) Imám Abu'l-Lais says: "The words refer to the sin of Adam, and to those of the followers of the Prophet. Both are connected with Muhammad, because the former is forgiven by the blessing, and the latter by the intercession of Muhammad."
From these extracts from the Qurán it appears that sin is imputed to prophets, though Muslims evade the charge by the casuistry I have already referred to. Be that as it may, it is a striking fact that the one sinless member of the Anbiya-ulul-'Azm, the one sinless prophet of Islám, is none other than Jesus Christ. There is no passage in the Qurán which hints at sin, even in the modified form in which Muslims attribute it to other prophets, being committed by him: no passage which speaks of His seeking for pardon.
It is the universal belief that prophets work miracles, (mu'jizát). A miracle is defined to be "Kharq-i-'ádat," that is, something contrary to the usual course of nature.
The object for which a miracle is performed must be a moral one, and chiefly to attest the truth of the statements made by the prophet. Although Muhammad makes, in the Qurán, no distinct claim to the power of working miracles, his followers maintain that in this, as in all other respects he was equal to all and superior to some prophets, and produce various passages of the Qurán in support of their view. Thus, according to Shaikh Jelál-ud-dín Syutí, if to Adam was given the power of naming every thing, Muhammad also possessed the same power. Enoch was exalted on high, but Muhammad was taken to the 'Baqáb-i-qausain,' the 'two bows' length,' where Gabriel, "one mighty in power," appeared to him. (Súra liii. 5-9). Ishmael was ready to be sacrificed, but Muhammad endured the splitting of his chest; Joseph was to some extent handsome, but Muhammad was the very perfection of beauty; Moses brought water from the rock, but Muhammad produced it from his fingers. The sun was stayed on its course by Joshua and so it was by Muhammad. Solomon had a great kingdom, Muhammad a greater, for he possessed the keys of the treasuries of the earth. Wisdom was given to John the Baptist whilst yet a child, so also were wisdom and understanding granted to Muhammad at an early period of his life. Jesus could raise the dead, so also could Muhammad. In addition to all these, the special miracles of the Prophet are the splitting of the moon asunder, the Mi'ráj, the coming of a tree into his presence, and above all the wonderful miracle of the Qurán.
The splitting of the moon in sunder is referred to in, "The hour of judgment approacheth; and the moon hath been split in sunder." (Súra liv. 1). Imám Záhid says that Abu Jahl and a Jew visited the Prophet, and demanded a sign from him on pain of death. The Prophet made a sign with his little finger, and at once the moon separated into two parts: one of which remained in the sky, the other went off to a long distance. The Jew believed in Islám forthwith. Abu Jahl ascribed the affair to magic, but on making enquiry from various travellers ascertained that they, on this very night, distinctly saw the moon in two parts. Some, however, refer the passage to the future, as they consider the splitting of the moon to be one of the signs of the last day.
The Mi'ráj, or night ascent, is mentioned in, "Glory be to Him who carried His servant by night from the sacred temple (of Mecca) to the temple that is more remote, whose precinct We have blessed, that We might show him of our signs." (Súra xvii. 1). Muslim writers, who are fond of the marvellous, narrate at length the wonderful things the Prophet saw and did on this eventful night; but some maintain that it was only a vision, and quote the words: "We ordained the vision which we showed thee," in proof of this assertion. Be that as it may, all orthodox Muslims maintain the superiority of Muhammad, as a worker of miracles, over all other prophets.
5. The Resurrection and the last day.—These two articles of the faith may be considered together. The following is a summary of the remarks of Muhammad Al Berkevi on this point. It is necessary to acknowledge:—
1. That the torments of the tomb are real and certain and that Munkir and Nakír will come and interrogate the dead person concerning his God, his Prophet, his faith and his Qibla. The faithful will reply: "our God is God; our Prophet is Muhammad; our religion, Islám; our Qibla, the Ki-'ádataba.
2. That all the signs of the last day mentioned by the Prophet will come to pass; such as, the appearance of Dajjál, or Antichrist; the descent of Jesus from heaven; the appearance of Imám Mahdí and of Gog and Magog; the rising of the sun from the west, &c.
3. That all living things will die; that the mountains will fly in the air like birds; that the heavens will melt away; that after some time has thus passed God most High will set the earth in order and raise the dead; that prophets, saints, doctors of the law, and the faithful will find near them the robes and the horses of Paradise. They will put on the robes, and mount the horses and go into the shade of the throne of God. Other men, hungry, thirsty, and naked will go on foot. The Faithful will go to the right, the Infidels to the left.
4. That there will be a balance, in which the good and bad actions of men will be weighed. Those whose good deeds outweigh the bad will go to Paradise; if the bad predominate, they will go into the fire, unless God has mercy on them, or the prophets or saints intercede for them. If, however, they were not Muslims there will be no intercession for them, nor will they come out from the fire. The Muslims who enter the fire will, after having purged their crimes, enter Paradise.
5. That the bridge Sirát, which is sharper than a sword, is raised above the fire; that all men must pass over this. Some will pass over with the speed of lightning, some like a horse that runs, some, their backs laden with their sins, will go very slowly over; others will fall and certainly enter into the fire.
6. That each prophet has a pool where he, with his people, will quench their thirst before entering Paradise; that the pool of Muhammad is the largest of all, for it is a month's march from one side thereof to the other. Its water is sweeter than honey, whiter than milk.
7. That Paradise and Hell actually exist; that the chosen remain for ever in the former; they neither die, nor grow aged. They experience no kind of change. The Houris and the females are exempted from the infirmities of their sex. They will no longer bear children. The elect will find there the meat and the drink they require, without taking upon themselves any trouble. The ground of Paradise is of musk; the bricks of its edifices are of gold and of silver.
The unbelievers and the demons will remain for ever in hell, tormented by serpents as thick as the neck of a camel, by scorpions as large as mules, by fire and by scalding water. Their bodies will burn, till they become reduced to a coal, when God will revive them so that they may endure fresh torments. This will last for ever."
The following additional remarks are based on the Sharh-i-'Aqáíd-i-Jámí. They fall under four heads.
(1). The sounding of the trumpets. (Nafkhatain-i-Súr). This will not take place until wickedness spreads over all the earth. The Prophet said: "The resurrection will not come to pass, till some of the sects among my followers mix up with the Mushriks (those who associate others with God) and till others commence to worship monuments." Again, "The last hour will not be till no one is found who calls on God." Then "There shall be a blast on the trumpet, and all who are in the heavens and all who are in the earth shall expire, save those whom God shall vouchsafe to live. There shall be another blast on it, and lo! arising they shall gaze around them." (Súra xxxix. 68). Abu Huraira, a Companion, relates that the Prophet speaking of the trumpet stated as follows: "After the creation of the heavens and the earth God created the trumpet and gave it to Isráfíl who, with his mouth placed to it, is ever looking up and waiting for the order to blow it. He will blow three times. The first time, the blast of consternation, to terrify; the second, the blast of examination, to slay; the third, the blast of resurrection, to quicken the dead." Most persons believe that everything, save God and His attributes, will perish. The Karamians and some other sects deny this.
The resurrection of the body is clearly proved by the Qurán. Thus, "They say, 'Who will bring us back?' Say: 'He who created you at first.'" (Súra xvii. 53). "'Who shall give life to bones when they are rotten?' Say: 'He shall give life to them who gave them being at first, for in all creation is He skilled.'" (Súra xxxvi. 79). "Man saith: 'What! after I am dead, shall I in the end be brought forth alive?' Doth not man bear in mind that we made him at first, when he was nought?" (Súra xix. 68). "The infidels will say, 'shall we indeed be restored as at first? What! When we have become rotten bones?' 'This then,' say they, 'will be a return to loss.' Verily, it will be but a single blast, and lo! they are on the surface of the earth." (Súra lxxix. 10-14). "Is He not powerful enough to quicken the dead?" (Súra lxxv. 40). This resurrection will be to judgment. "'Never,' say the unbelievers, 'will the hour come upon us.' Say: 'Yea, by my Lord who knoweth the unseen, it will surely come upon you, ... to the intent that God may reward those who have believed, ... but as for those who aim to invalidate our signs, a chastisement of painful torment awaiteth them.'" (Súra xxxiv. 3, 4). "A terrible chastisement doth await them on the Day when faces shall turn white, and faces shall turn black. 'What! after your belief have ye become infidels? Taste, then, the chastisement for that ye have been unbelievers.' And as to those whose faces shall have become white, they shall be within the mercy of God." (Súra iii, 102). The Prophet knew not the time when all this would take place. "They will ask thee of the 'Hour,' when will be its fixed time? But what knowledge hast thou of it? Its period is known only to thy Lord; and thou art charged with the warning of those who fear it." (Súra lxxix. 41-45.) These and similar texts show the certainty of the resurrection. According to the Ijmá' of the Faithful, he who has any doubts on this article of the faith is an infidel. The Mutazilites show from reason that a resurrection of the body is necessary in order that rewards and punishment may be bestowed. The orthodox agree with the conclusion, but hesitate to base it on reason.
The Karamians hold that the different parts of the body will not cease to be, but that at the last God will gather them together. "Thinketh man that we shall not re-unite his bones? Aye! his very finger tips we are able evenly to replace." (Súra lxxv. 3, 4.) The orthodox, however, hold that this verse does not disprove the fact of previous annihilation, a belief supported by the Prophet's saying, "All the sons of men will be annihilated." It will be a re-creation though the body will return to its former state.
The learned are not agreed as to the state of the soul during this period of the death of the body, and therefore disagree with regard to its revival. Some assert that it is wrong to speak of a resurrection of the soul, for it exists in the body as "fire in coal," hence its revival is included in the resurrection of the body; others maintain that as it is a distinct entity, it is not annihilated with the body. The scholastics favour the first idea. Practically the result seems the same in both cases. The resurrection body has a soul. Wise and foolish, devils and beasts, insects and birds—all will rise at the last day. Muhammad will come first in order and be the first to enter Paradise.
(2). The descent of the Books (Tatáír-i-sahá,íf). After the resurrection, men will wander about for forty years, during which time the "Books of Actions" will be given to them. These books contain the record kept by the Kirám-ul-Kátibín. Traditions recorded by Abu Huraira state: "Men will rise up naked, and confused; some will walk about, some stand for forty years. All will be constantly looking up toward the heavens (i.e. expecting the books.) They will perspire profusely through
excess of sorrow. Then God will say to Abraham, 'put on clothes.' He will put on a robe of Paradise. Then He will call Muhammad for whose benefit a fountain will flow forth not far from Mecca. The people, too, shall thirst no more."
The Prophet said: "I will also put on a dress and will stand near the throne, where no one else will be allowed to stand and God will say: 'Ask and it shall be granted to thee; intercede, thy intercession shall be accepted.'" Each book flies from the treasury under the Throne of God and is given to its proper owner. "Every man's fate have We fastened about his neck; and on the day of resurrection will We bring forth to him (every man) a book which shall be proffered to him wide open: 'Read thy book, there needeth none but thyself to make out an account against thee this day.'" (Súra xvii. 15). "He into whose right hand his book shall be given, shall be reckoned, with an easy reckoning, and shall turn, rejoicing, to his kindred. But he whose book shall be given behind his back (i.e. into his left hand) shall invoke destruction." (Súra lxxxiv. 8-11.) "He, who shall have his book given into his left hand will say: 'O that my book had never been given me! and that I had not known my reckoning.'" (Súra lxix. 25). It is always said that wicked Musalmáns will be seized by the right hand before they are cast into the fire, which is a proof that they are not always to remain there. Some hold that the expression "Read thy book" implies a literal reading; others that it is a metaphorical expression which simply means that all the past actions will be known. Those who believe in a literal reading say that each believer will read the account of his faults only, and that other persons will read that of his good deeds. The face of the believer as he reads will shine resplendently, but black will be the face of the infidel.
(3). The Balances (Mízán). This belief is based on the authority of the Qurán, Sunnat and the Ijmá'; no Muslim, therefore, can have any doubt about it. Thus: "They whose balances shall be heavy, shall be the blest; but they whose balances shall be light,—these are they who shall lose their souls, abiding in hell for ever." (Súra xxiii. 104). "As to him whose balances are heavy, his shall be a life that shall please him well: and as to him whose balances are light, his dwelling-place shall be the pit. And who shall teach thee what the pit (Al-Háwía) is? A raging fire!" (Súra ci. 5-8). The Traditions on this point are very numerous. The Ijmá' is also strong on the reality, the objective existence, of a balance with scales, &c., complete. They also state that the "Books of Actions" (Sahá,íf-i-A'mál) will be weighed. In the Sahíh-i-Bukhárí it is said that the Believers will not be weighed in the balances, for "God will say, 'O Muhammad make those of thy people, from whom no account is taken, enter into Paradise.'" Prophets and angels will also be exempt. Such a test also is not required for the unbelievers, for their state is very evident; "By their tokens shall the sinners be known, and they shall be seized by their forelocks and their feet." (Súra lv. 41). Thus it is evident that, with regard to true believers and unbelievers, the works of such only as God may choose need be weighed. Some, however, maintain that no unbeliever will have this test applied to his case and quote: "Vain therefore, are their works; and no weight will we allow them on the day of resurrection." (Súra xviii. 105). To this it is answered, that all that is here denied is the fact of "a weighing in their favour." The place where the weighing will take place is situated midway between heaven and hell. Gabriel standing by watches the movement of the scales and Michael guards the balance. The orthodox are not agreed as to whether there will be a separate balance for each tribe of men, and also for each of the 'good works' of the believers. Those who hold that there will be a balance for prayer, another for fasting and so on, adduce the use of the plural form, balances (muwázín) in proof of their statement. There is also a difference of opinion as to whether the "works" themselves, or the books (sahá,íf) will be weighed. The latter opinion is supported by a Tradition recorded by Tirmízí. "The Prophet said: 'Ninety-nine registers will be distributed. Each register will extend as far as the eye can reach. God will say: 'What! dost thou deny this, or have the recording angels treated thee unjustly?' Each will say: 'No! O Lord.' 'Hast thou then any excuse?' 'No! O Lord.' Then God will display a cloth on which the Kalima is written. This will be put into one scale, and God will say: 'To thee will be no evil if thou hast a register in this scale, and this cloth in the other, for the first scale will be light.'" This is considered conclusive testimony with regard to the weighing of the Sahá,íf. The Mutazilites objected to statements such as these, for said they: "actions are accidents, and the qualities of lightness and heaviness cannot be attributed to accidents." They explained the verses of the Qurán and the statements of the Traditions on this point, as being a figurative way of saying that perfect justice will be done to all in the Day of Judgment.
(4). The Bridge (Sirát). The meaning of the word Sirát is a road, a way. It is so used in the Qurán. In connection with the Day of Judgment it is said: "If we pleased we would surely put out their eyes: yet even then would they speed on with rivalry in their path (Sirát)." (Súra xxxvi. 66). "Gather together those who have acted unjustly, and their consorts (demons), and the gods whom they have adored beside God; and guide them to the road (Sirát) for hell." (Súra xxxvii. 23). It is nowhere in the Qurán called a bridge, but Tradition is very clear on this point. The Prophet said: "There will be a bridge sharper than the edge of a sword, finer than a hair, suspended over hell. Iron spikes on it will pierce those whom God wills. Some will pass over it in the twinkling of an eye, some like a flash of lightning, others with the speed of a swift horse. The angels will call out, 'O Lord! save and protect.' Some Muslims will be saved, some will fall headlong into hell." Bukhárí relates a similar Tradition. The infidels will all fall into hell and there remain for ever. Muslims will be released after a while.
The Mutazilites deny the existence of such a bridge. "If we admit it," say they, "it would be a trouble for the believers, and such there is not for them in the Day of Judgment." To this the orthodox reply that the believers pass over it to show how they are saved from fire, and that thus they may be delighted with Paradise, and also that the infidels may feel chagrin at those who were with them on the bridge being now safe for ever.
Al A'ráf is situated between heaven and hell. It is described thus: "On (the wall) Al A'ráf shall be men who know all, by their tokens, and they shall cry to the inhabitants of Paradise, 'Peace be on you!' but they shall not yet enter it, although they long to do so. And when their eyes are turned towards the inmates of the fire, they shall say, 'O our Lord! place us not with offending people &c.'" (Súra vii. 44, 45). Sale's summary of the opinions regarding Al A'ráf in his Preliminary Discourse is exceedingly good. It is as follows:—
"They call it Al Orf, and more frequently in the plural, Al Aráf, a word derived from the verb Arafa, which signifies to distinguish between things, or to part them; though some commentators give another reason for the imposition of this name, because, say they, those who stand on this partition will know and distinguish the blessed from the damned, by their respective marks or characteristics: and others way the word properly intends anything that is high raised or elevated, as such a wall of separation must be supposed to be. Some imagine it to be a sort of limbo for the patriarchs and prophets, or for the martyrs and those who have been most eminent for sanctity. Others place here such whose good and evil works are so equal that they exactly counterpoise each other, and therefore deserve neither reward nor punishment; and these, say they, will on the last day be admitted into Paradise, after they shall have performed an act of adoration, which will be imputed to them as a merit, and will make the scale of their good works to overbalance. Others suppose this intermediate space will be a receptacle for those who have gone to war, without their parents' leave, and therein suffered martyrdom; being excluded from Paradise for their disobedience, and escaping hell because they are martyrs."
There is also an interval, between the death of the body in this world and the Last Day, called Al-Barzakh. "Behind them shall be a barrier (barzakh), until the day when they shall be raised again." (Súra xxiii. 102). When death takes place, the soul is separated from the body by the Angel of death; in the case of the good with ease, in that of the wicked with violence. It then enters into Al-Barzakh.
It is a doctrine founded on Ijmá', that God will not pardon Shirk, that is, the ascribing plurality to the Divine Being. The Mushrik, one who does so, will remain in hell for ever, for as Kufr, infidelity, is an eternal crime, its punishment must also be eternal. "The unbelievers among the people of the Book, and among the Polytheists shall go into the fire of Gehenna to abide therein for aye. Of all creatures are they the worst?" (Súra xcviii. 5). "Cast into Hell every infidel, every hardened one, the hinderer of the good, the transgressor, the doubter who set up other Gods with God. Cast ye him into the fierce torment." (Súra 1. 23-25.)
Muslims who commit great (Kabíra) sins, though they die unrepentant, will not remain in hell for ever, for, "whosoever shall have wrought an atom's weight of good shall behold it." (Súra xcix. 7). It is asserted that the fact of believing in Islám is a good work and merits a reward: this cannot be given before the man enters hell to be punished for his sins, and therefore he must be, after a while, released from punishment. "Perfect faith (Imán-i-Kámil) consists in believing with sincerity of heart and acting in accordance thereto, but the actions are not the faith itself. Great sins, therefore, prevent a man from having "perfect faith," but do not destroy faith (Imán), nor make the Muslim an infidel, but only a sinner." The Mutazilites teach that the Muslim who enters hell will remain there for ever. They maintain that the person who, having committed great sins, dies unrepentant, though not an infidel, ceases to be a believer and hence suffers as the infidels do.