5. Belief in the general Resurrection and Judgment, and in future rewards and punishments, chiefly of a corporeal nature: the punishments will be eternal to all but wicked Mohammadans; and none but Mohammadans will enter into a state of happiness. 6. Belief in God's Predestination of all events, both good and evil. The belief in fate and destiny (el-ḳaḍà wa-l-ḳadar)[3] exercises a most powerful influence upon the actions and character of the Muslims. Many hold that fate is in some respects absolute and unchangeable, in others admitting of alteration; and almost all of them _act_ in many of the affairs of life as if this were their belief. In the former case, it is called "el-ḳaḍà el-moḥkam;" in the latter, "el-ḳaḍà el-mubram" (which term, without the explanation here given, might be regarded as exactly synonymous with the former). Hence the Prophet, it is said, prayed to be preserved from the latter, as knowing that it might be changed; and in allusion to this changeable fate, we are told, God says, "God will cancel what He pleaseth, and confirm;"[4] while, on the contrary, the fate which is termed "moḥkam" is appointed "destiny" decreed by God.[5] Many doctors have argued that destiny respects only the _final state_ of a certain portion of men (believers and unbelievers), and that in general man is endowed with free will, which he should exercise according to the laws of God and his own conscience and judgment, praying to God for a blessing on his endeavours, or imploring the intercession of the Prophet or of any of the saints in his favour, and propitiating them by offering alms or sacrifices in their names, relying upon God for the result, which he may then, and then only, attribute to fate or destiny. They hold, therefore, that it is criminal to attempt resistance to the will when its dictates are conformable with the laws of God and our natural consciences and prudence, and so passively to await the fulfilment of God's decrees.--The doctrine of the Ḳur-án and the traditions respecting the decrees of God, or fate and destiny, appears, however, to be that they are altogether absolute and unchangeable, written in the beginning of the creation on the "Preserved Tablet" in heaven; that God hath predestined every event and action, evil as well as good,--at the same time commanding and approving good, and forbidding and hating evil; and that the "cancelling" mentioned in the preceding paragraph relates (as the context seems to show) to the abrogation of former scriptures or revelations, not of fate. But still it must be held that He hath not predestined the _will_; though He sometimes inclines it to good, and the Devil sometimes inclines it to evil. It is asked, then, If we have the power to will, but not the power to perform otherwise than as God hath predetermined, how can we be regarded as responsible beings? The answer to this is that our actions are judged good or evil according to our intentions, if we have faith: