THE _KORAN_

T1he _Koran_ is held by the Mohammedans in the greatest veneration. The book must not be touched by anybody but a Moslem; nor even by a believer, except he be free from pollution. Whether the _Koran_ be created or uncreated, has been the subject of a controversy fruitful of the most violent persecutions. The orthodox opinion is that the original has been written from all eternity on the preserved table. Of this, they believe, a complete transcript was brought down to the lower heaven (that of the moon) by the angel Gabriel: and thence taken and shown to Mohammed once every year of his mission; and twice in the last year of his life.

2They assert however that it was only piecemeal, that the several parts were revealed by the angel to the prophet, and that he immediately dictated what had been revealed to his secretary, who wrote it down. Each part, as soon as it was thus copied out, was communicated to his disciples, to get by heart; and was afterwards deposited in what he called the chest of his apostleship. This chest the prophet left in the custody of his wife Hafsa. The present book was compiled, partly out of these detached scraps, and partly out of the memories of his companions.

3When we consider the way in which the _Koran_ was compiled, we cannot wonder that it is so incoherent a piece as we find it; the book is divided into chapters; of these some are very long; others again, especially a few towards the end, very short. Each chapter has a title prefixed, taken from the first word, or from some one particular thing mentioned in it, rarely from the subject-matter of it; for if a chapter be of any length, it usually runs into various subjects that have no connection with each other.

4A celebrated commentator divides the contents of the _Koran_ into three general heads: (1) Precepts or directions, relating either to religion, as prayers, fasting, pilgrimages; or to civil polity, as marriages, inheritances, judicatures. (2) Histories--whereof some are taken from the Scriptures, but falsified with fabulous additions; others are wholly false, having no foundation in fact. (3) Admonitions: under which head are comprised exhortations to receive Islamism; to fight for it, to practise its precepts, prayer, alms, etc.; the moral duties, such as justice, temperance, etc., promises of everlasting felicity to the obedient, dissuasives from sin, threatenings of the punishments of hell to the unbelieving and disobedient.

5Many of the threatenings are levelled against particular persons, and those sometimes of Mohammed’s own family, who had opposed him in propagating his religion.

6In the _Koran_, God is brought in, saying, “We have given you a book.” By this it appears that the impostor published early, in writing, some of his principal doctrines, as also some of his historical relations. Thus, in his _Life_, p. 16, we find his disciples reading the twentieth chapter of the _Koran_ before his flight from Mecca; after which he pretended many of the revelations in other chapters were brought to him. Undoubtedly, all those said to be revealed at Medina must be posterior to what he had then published at Mecca; because he had not yet been at Medina. Many parts of the _Koran_ he declared were brought to him by the angel Gabriel, on special occasions. Accordingly, the commentators on the _Koran_ often explain passages in it by relating the occasion on which they were first revealed. Without such a key, many of them would be perfectly unintelligible.

7There are several contradictions in the _Koran_. To reconcile these, the Moslem doctors have invented the doctrine of abrogation--_i.e._, that what was revealed at one time was revoked by a new revelation. A great deal of it is so absurd, trifling, and full of tautology, that it requires no little patience to read much of it at a time. Notwithstanding, the _Koran_ is cried up by the Mussulmans as inimitable. Accordingly, when Mohammed was called upon, as he often was, to work miracles in proof of his divine mission, he excused himself by various pretences, and appealed to the _Koran_ as a standing miracle. Each chapter of the _Koran_ is divided into verses, that is, lines of different length, terminated with the same letter, so as to make a different rhyme, but without any regard to the measure of the syllables.

8The Mohammedan religion consists of two parts, faith and practice.

9Faith they divide into six articles: (1) A belief in the unity of God, in opposition to those whom they call associators; by which name they mean not only those who, besides the true God, worship idols or inferior gods or goddesses, but the Christians also, who hold Christ’s divinity and the doctrine of the Trinity. (2) A belief in angels, to whom they attribute various shapes, names, and offices, borrowed from the Jews and Persians. (3) The Scriptures. (4) The prophets; on this head the _Koran_ teaches that God revealed his will to various prophets, in divers ages of the world, and gave it in writing to Adam, Seth, Enoch, Abraham, etc.; but these books are lost; that afterwards he gave the Pentateuch to Moses, the Psalms to David, the Gospel to Jesus, and the _Koran_ to Mohammed.

10The _Koran_ speaks with great reverence of Moses and Jesus, but says the Scriptures left by them have been greatly mutilated and corrupted. Under this pretence, it adds a great many fabulous relations to the history contained in those sacred books, and charges the Jews and Christians with suppressing many prophecies concerning Mohammed (a calumny easily refuted, the Scriptures having been translated into various languages, long before Mohammed was born). (5) The fifth article of belief is the resurrection and day of judgment, while about the intermediate state Mohammedan divines have various opinions.

11The happiness promised to the Moslems in paradise is wholly sensual, consisting of fine gardens, rich furniture, sparkling with gems and gold, delicious fruits, and wines that neither cloy nor intoxicate; but above all, affording the fruition of all the delights of love in the society of women having large black eyes, and every trait of exquisite beauty, who shall ever continue young and perfect. Some of their writers speak of these females of paradise in very lofty strains; telling us, for instance, that if one of them were to look down from heaven in the night, she would illuminate the earth as the sun does; and if she did but spit into the ocean, it would be immediately turned as sweet as honey.

12These delights of paradise were certainly, at first, understood literally; however, Mohammedan divines may have since allegorised them into a spiritual sense. As to the punishments threatened to the wicked, they are hell-fire, breathing hot winds, the drinking of boiling and stinking water, eating briers and thorns, and the bitter fruit of the tree Zakum, which in their bellies will feel like boiling pitch. These punishments are to be everlasting to all except those who embrace Islamism; for the latter, after suffering a number of years, in proportion to their demerits, will then, if they have had but so much faith as is equal to the weight of an ant, be released by the mercy of God, and, upon the intercession of Mohammed, admitted into paradise.

13The sixth article of belief is that God decrees everything that is to happen, not only all events, but the actions and thoughts of men, their belief or infidelity; that everything that has or will come to pass has been, from eternity, written in the preserved or secret table, which is a white stone of an immense size, preserved in heaven, near the throne of God. Agreeable to this notion, one of their poets thus expresses himself: “Whatever is written against thee will come to pass, what is written for thee shall not fail; resign thyself to God, and know thy Lord to be powerful, his decrees will certainly take place; his servants ought to be silent.”

14Of their four fundamental points of practice, the first is prayer. This duty is to be performed five times in the twenty-four hours: (1) In the morning before sunrise; (2) when noon is past; (3) a little before sunset; (4) a little after sunset; (5) before the first watch of the night. Previous to prayer they are to purify themselves by washing. Some kinds of pollution require the whole body to be immersed in water, but commonly it is enough to wash some parts only, the head, the face and neck, hands and feet. In the latter ablution, called _wodhu_, fine sand or dust may be used when water cannot be had; in such case, the palm of the hand being first laid upon the sand, is then to be drawn over the part required to be washed.

15The Mohammedans, out of respect to the divine Majesty before whom they are to appear, are required to be clean and decent when they go to public prayers in their mosques; but are yet forbidden to appear there in sumptuous apparel, particularly clothes trimmed with gold or silver, lest they should make them vain and arrogant. The women are not allowed to be in their mosques at the same time with the men; this they think would make their thoughts wander from their proper business there. On this account they reproach the Christians with the impropriety of the contrary usage.

16The next point of practice is alms-giving, which is frequently enjoined in the _Koran_, and looked upon as highly meritorious. Many of them have been very exemplary in the performance of this duty. The third point of practical religion is fasting the whole month Ramadhan, during which they are every day to abstain from eating, or drinking, or touching a woman, from daybreak to sunset; after that they are at liberty to enjoy themselves as at other times. From this fast an exception is made in favour of old persons and children; those also that are sick, or on a journey; and women pregnant or nursing are also excused in this month.

17But then, the person making use of this dispensation must expiate the omission by fasting an equal number of days in some other month, and by giving alms to the poor. There are also some other days of fasting, which are, by the more religious, observed in the manner above described. The last practical duty is going the pilgrimage to Mecca, which every man who is able is obliged to perform once in his life. In the ceremonies of it they strictly copy those observed by Mohammed. A pilgrimage can be made only in the month of Dhul-Hija; but a visitation to Mecca may be made at any other time of the year.[b]