The Moslem must believe, furthermore, in angels, of whom there are great numbers. They were created long before the world was and are of a finer material. Every believer has two recording angels; one for his good, the other for his bad deeds. The angels are charged with intercession for mankind. Certain angels preside over hell. Two important angels are Munkar and Nakir. There are four arch angels: Gabriel, the angel of Revelation; Michael, the patron of the Israelites; Izrafel, who, on the last day, will blow the trumpet, and Azrael, the angel of death. Besides these angels there are the ginn, good and bad spirits, in whom Mohammed believed. Sura 72 states that a band of them once passed Mohammed and paused to listen to him. What they heard caused them to exclaim: *Verily, we have heard a marvelous discourse." Some of them are believers in Islam and perform all the duties that devolve upon the true believer. They may assume various forms and are so numerous that the pious Moslem, in performing the most trivial act, such as building a fire, is apt to ex claim "with your permission, ye blessed.* By many it is believed that all ginn are to he de stroyed on the last day; others believe there is to be a special place, outside of paradise, where such as have been believers may dwell.
In the immortality of the soul, resurrection, judgment, paradise and hell, the Moslem be lieves most firmly. During the first night after death, the soul remains with the body, so that it may be questioned by the two angels Munkar and Nakir. It is a question as to whether the Koran refers to this belief or not; but never theless it is fixed in Islam. When the angels have finished their examination, they depart, leaving the believer in peace; the wicked in tor ment. This is the Moslem Hades. In Sura 23, v. 99, speaking of unbelievers who have died, it is said: "Behind them shall be a bar until the day of resurrection." The wool translated by Sale "bar" is the Arabic baRach, and is ex plained by the native commentators as a parti tion between the living ant the day of judgment, or as an intervening state between death and judgment. Generally speaking, it denotes the state of the depaiRed soul and must be entered by all. When the trumpet is blown on the last day all must appear. Mention of this day is very -often made in the Koran, especially in the earlier suras. It is the one subject of su ras 75, 81, 82, 83 and 84. On this day all actions shall he weighed. "Those whose balances shall be heavy with good works shall be happy; but those whose balances shall be light are those who shall lose their souls and shall remain in hell forever." (Sura 23, v. 104). This great day the coming of which is known to God alone, is to be ushered in by certain signs, divided into the "lesser" and the °greater." Of the former there are eight, such as decay of faith, tur moils, wars, etc.; of the latter there are 16, the sun will rise in the west; the Antichrist will appear; Jesus is to come to earth, embrace Islam and slay the Antichrist. The last trial
of this day is to be the crossing of the bridge Sirat, finer than a hair and sharper than a sword. Still, the believer shall cross in safety while the wicked fall to the gulf below. Should any who have professed Islam, yet lived wicked lives, be consigned to hell, they are not to re main there forever; but will be gradually puri fied and released. To the Moslem, hell is for the followers of other religions.
In paradise the Moslem is to enjoy all those things which to the mind of the desert Arab seemed most desirable. Here are gardens, trees ever green, rivers ever flowing, beautiful maid ens, appetites that, so far from being satiated, increase as the delights are enjoyed. Here, too, he shall always see the face of (his) God and praise him, to whose mercy he owes his bliss; for his works alone are not enough to assure him entrance.
Islam is not, however, a religion of faith only; for there are certain institutions, consti tuting Din, or religious practice, the perform ance of which is obligatory. Prayer, almsgiv ing, fasting and the pilgrimage are duties that tax the Moslem to no small degree. Prayers are to be made to God five times every day, and are to be made with the utmost decorum. Preparatory to these prayers there are certain ceremonies of purification, consisting of ablu tion, either partial or covering the entire body; for the idea of an unclean person in the pres ence of God is intolerable to the Moslem. To facilitate these ablutions, every mosque is pro vided with a tank, whence issue many small streams of water. Should the worshiper be praying where there is no water, he may use sand or dust. As he ends this ceremony he is to testify that "There is•no god but Allah, and Mohammed is his envoy," following this by re citing sura 97. Should the worshiper be con scious that he is clean, he may omit the cere mony. He then assumes a certain position, fac ing Mecca, and states softly that he intends to perform so many inclinations, following this by reciting the first sura. After this other expres sions of praise are used. Though prayer is fre quently mentioned in the Koran, the five periods at which it is enjoined are nowhere mentioned together. These periods are morning, noon, afternoon, sunset and night. The approach of these hours is heralded by the muezzin, who, ascending the minaret of the mosque, cries out: "Allah is most great (four times) ; I testify that there is no god but Allah (twice) ; I testify that Mohammed is the envoy of Allah (twice) ; come to prayer (twice) ; come to security (twice) ; Allah is most great (twice) ; there is no god but Allah." Prayers may be said wher ever the believer happens to be at the time; but on Friday they should be said at the mosque, where a sermon is also delivered.