Page:Sacred Books of the East - Volume 6.djvu/77

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introduction.

As to the condition of the soul between death and the resurrection, Islâm has no authoritative teaching; the general opinion is that there is a limbo somewhere or other in which the spirits of the good repose, while those of the wicked are imprisoned elsewhere in a foul dungeon to await their doom.

A great many wonderful signs are to precede the judgment day, of which we need only notice the coming of Mehdi or ‘ guide,’ who shall have the same name as Mohammed himself, and whose father’s name shall be the same as his father’s name, and who shall govern the Arabians, and fill the earth with righteousness; the appearance of Ed-daggâl, ‘ the antichrist ;’ the release of Gog and Magog[1]; and the convulsions in heaven and earth described in the Qurʼân itself.

The chief prophets recognised by the Qurʼân are the following: each of whom is said to have had a special revelation, and to possess an appropriate title:

Adam, Zafiy allâh, the Chosen of God.
Noah, Nabîy allâh, the Prophet of God.
Abraham, 'Halîla ′llâh, the Friend of God.
Jesus, Rû'ha ʼllâh, the Spirit of God.
Mohammed, Rusûl allâh, the Apostle of God.

Mohammed is also called ‘ the seal of the prophets,’ and the saying traditionally attributed to him, ‘ There is no prophet after me,’ makes it unlawful to expect the advent of another.

Besides these, there are the minor apostles sent to particular tribes, the stories of some of whom are related in the Qurʼân.

The practical duties of Islâm are, 2. The profession of faith in the unity of God, and the mission of Mohammed. 2. Prayer. 3. Fasting. 4. Almsgiving. 5. Pilgrimage.

The first consists in the repetition of the Kelimah or creed, ‘ There is no god but God, and Mohammed is the Apostle of God.’