HKB
Bayle, Dict. Hist. Art. Mahomet, Rem. Q. 3 See Kor. c. 56, and the notes there; and Gagnier. not. in Abulfeda Vit. Moh p. 145. 4 See before, p. 50.
sequently his everlasting happiness or misery after death; which fate or predestination it is not possible, by any foresight or wisdom, to avoid. Of this doctrine Mohammed makes great use in his Korân for the advancement of his designs; encouraging his followers to fight without fear, and even desperately, for the propagation of their faith, by representing to them that all their caution could not avert their inevitable destiny, or prolong their lives for a moment;5 and deterring them from disobeying or rejecting him as an impostor, by setting before them the danger they might thereby incur of being, by the just judgment of GOD, abandoned to seduction, hardness of heart, and a reprobate mind, as a punishment for their obstinacy.6 As this doctrine of absolute election and reprobation has been thought by many of the Mohammedan divines to be derogatory to the goodness and justice of GOD, and to make GOD the author of evil, several subtle distinctions have been invented, and disputes raised, to explicate or soften it; and different sects have been formed, according to their several opinions or methods of explaining this point: some of them going so far as even to hold the direct contrary position of absolute free will in man, as we shall see hereafter.1 Of the four fundamental points of religious practice required by the Korân, the first is prayer, under which, as has been said, are also comprehended those legal washings or purifications which are necessary preparations thereto. Of these purifications there are two degrees, one called Ghosl, being a total immersion or bathing of the body in water; and the other called Wodû (by the Persians, Abdest), which is the washing of their faces, hands, and feet, after a certain manner. The first is required in some extraordinary cases only, as after having lain with a woman, or been polluted by emission of seed, or by approaching a dead body; women also being obliged to it after their courses or childbirth. The latter is the ordinary ablution in common cases and before prayer, and must necessarily be used by every person before he can enter upon that duty.2 It is performed with certain formal ceremonies, which have been described by some writers, but are much easier apprehended by seeing them done than by the best description. These purifications were perhaps borrowed by Mohammed of the Jews; at least they agree in a great measure with those used by that nation,3 who in process of time burdened the precepts of Moses in this point, with so many traditionary ceremonies, that whole books have been written about them, and who were so exact and superstitious therein, even in our Saviour's time, that they are often reproved by him for it.4 But as it is certain that the pagan Arabs used lustrations of this kind5 long before the time of Mohammed, as most nations did, and still do in the east, where the warmth of the climate requires a greater nicety and degree of cleanliness than these colder parts; perhaps Mohammed only recalled his countrymen to a more strict observance of those purifying rites, which had been probably neglected by them, or at least performed in a careless and perfunctory manner.
5 Kor. c. 3, c. 4, &c. 6 Ibid. c. 4, c. 2, &c. passim. 1 Sect. VIII. 2 Kor. c. 4, and c. 5 Vide Reland. de Rel. Moh. l. i., c. 8. 3 Poc. not in Port. Mosis, p. 356, &c. 4 Mark vii. 3, &c. 5 Vide Herodot. l. 3, c. 198.