6. Islam. Muhammad declared himself to the Arab
people as “a warner clear” (Koran 51:50ff.), claiming
that Allāh had sent him to warn them of impending
judgment on their sins. The most heinous sin was that
of worshipping other gods besides Allāh. Condem-
nation at the judgment would mean consignment to
Hell, the torments of which Muhammad vividly de-
scribes. Those adjudged faithful would be rewarded by
the joys of Paradise (al-janna, “the garden”), which
are presented in equally realistic terms. The logic of
Muhammad's mission implied that men were able to
repent of their sins and be forgiven, and thus be saved.
The very word that Muhammad chose to describe his
faith, namely, “Islām,” denoted the idea of personal
submission to a supreme will, thus signifying freedom
of will on the part of the “Muslim,” who has thus
submitted himself to Allāh. The implication that the
individual could chose salvation or damnation for him-
self is, however, contradicted by other passages in the
Koran that represent human destiny as predetermined
by Allāh. Thus, for example, it is stated: “Allāh leadeth
astray whom He willeth and guideth whom He willeth”
(25:9). But Muhammad's theological immaturity was
doubtless responsible for his doctrine of predestination.
Faced with the refusal of many of his countrymen to
accept his message, and convinced of the omniscience
and omnipotence of Allāh, Muhammad concluded that
Allāh had predetermined who would be saved and who
damned.
It is significant that the word for “salvation”(najāh)
occurs only once in the Koran: “O my people, why
is it? I call you to salvation, but you call me to the
Fire” (40:44). The fact indicates that Muhammad did
not regard mankind as being in a state of perdition
owing to some original defect or sin, as in Christianity,
from which they needed to be redeemed and regener-
ated. Voluntary submission to Allāh ensured the ulti-
mate bliss of Heaven. Such submission necessarily
involved the observance of prescriptions concerning
faith and practice. These prescriptions constitute the
five duties of the Muslim, known as the Pillars of
Practical Religion (Arkān al-Islām). They are: profes-
sion of faith (Shahāda), epitomized as “There is no
deity but God; Muhammad is God's messenger”; the
recitation of five stated daily prayers; fasting (especially
in the month of Ramadān); payment of legal alms;
pilgrimage to Mecca.
Although the Koran (2:45) pronounces that at the
Last Judgment the intercession of no one will avail
the guilty, nor can they be redeemed in any way from
their fate, Muhammad has acquired something of the
role of a mediator or intercessor in the popular faith
of Muslims. It is believed that God will accept his
intercession on behalf of believers guilty of grave sin
(except the unforgivable sin of polytheism), and allow
him to deliver them from Hell. In the Shi'a form of
Islam, it is held that the imams, i.e., 'Ali, the son-in-law
of Muhammad, and his descendants, also have this
intercessory privilege which they will exercise for the
benefit of their followers.
