Chapter VI: The Feasts and Fasts of Islám (3)

[214] If the deceased was a child or a mad person, they say:--

"O God, make him (or her, as the case may be) a guide for us, and make him a cause of our gaining a future reward. O God, save him and make him an intercessor for us."

[215] The Imám makes the Niyyat in his mind that the Salám may be on his guardian angels, and on the worshippers who are behind him; each worshipper makes the Niyyat that the Salám may be on his guardian angels, on his fellow worshippers and on the Imám.

[216] _i.e._, the deceased's.

[217] Death, resurrection, judgment; &c.

[218] This contradicts verse 254 of this Súra. Muslims explain it thus. We accept all prophets and as regards _faith_ in them make no difference, though as regards _dignity_ we recognize the distinction indicated in the 254th verse.

[219] That is, the Jews and Christians, on whom, it is said by the Muslim Commentators, many strict ceremonial observances were incumbent. The word often used to express the idea of the burdensome nature of ceremonial observance is taklilíf, trouble. Practically, Muslims are not free from these "loads," a fact which finds expression in the word used for a pious man--a mukhallif, one who has to take trouble in the way of performing religious duties.

[220] In Madras, a branch of the pomegranate tree is usually stuck in.

[221] The name of the mother is here inserted. The mother's name is chosen in preference to that of the father, as there can be no doubt as to the maternity of the child. For the same reason it is said that at the Last Day each man will be summoned as such an one, son of such a mother. This simple fact reveals a sad state of morals, or, at least, a disbelief in the virtue of women.

[222] The idea is that the reward of this act is transferred to the person on whose behalf it is made.

[223] Súra ii. 256.

[224] There are others who maintain that this is a _mukham_ statement and cannot therefore be abrogated. They hold that it must be restricted to the aged and to persons who have chronic diseases. Tafsír-i-Husainí, p. 30. Tafsír-i-Faiz-ul-Karím, p. 120.

[225] Burton says that, when in the disguise of a Musalmán doctor he was in Cairo making preparations for the Hajj, he had but one patient who would break his fast to save his life. All the others refused though death should be the consequence.

[226] "The former are called Zakát, either because they increase a man's store by drawing down a blessing on him and produce in his soul the virtue of liberality, or because they purify the remaining part of one's substance from pollution and the soul from the filth of avarice; the latter are called Sadqa because they are a proof of a man's sincerity in the worship of God." Sale's Preliminary Discourse, Section iv.

[227] That is food or money sufficient to provide one meal for a poor person.

[228] The technical term is 5 wasq. A wasq is equal to 60 sá', and a sá' is equal to 8 ratal. A ratal is equal to 1 lb; so a wasq, a load for one camel, is about 480 lb.

[229] Mosques are usually endowed. The property thus set apart is called waqf. This supports the various officials connected with a Mosque.

[230] The two famous disciples of Imám Abu Hanífa, Abu Yúsuf and Muhammad.

[231] This ceremony is called Al-Ihrám (_i.e._, making unlawful), because now various actions and pursuits must be abstained from. The ceremony of doffing the pilgrim's garb is called Al-Ihlál (_i.e._, making lawful), for now the pilgrim returns to the ordinary pursuits and joys of a life in the world.

[232] This statement of names is taken from the Núr-ul-Hidáyat p. 211, and that of the distance from Hughes' Notes on Islám; but Burton speaks of Al Zaribah, a place 47 miles distant from Mecca as a Míqát. It was there that he assumed the Ihrám. The explanation probably is that a Hájí must not approach nearer to Mecca without the Ihrám than the places named in the text. The farther from Mecca it is assumed, provided that it be during one of the two months preceding Zu'l-Hajja, the more meritorious is the act.

[233] Talbíyah means the repetition of "Labbaik," a phrase equivalent to "I am here." The Talbíyah can be said in any language, though Arabic is preferred. It usually is as follows: "Labbaik, Alláhumma, Labbaik! Lá Sharíka laka, Labbaik! Inna-l-hamda wa-n-ní'amata laka, w'-al-mulk! Lá Sharíka laka, Labbaik!

[234] "The object of these minute details is that the "Truce of God" may be kept." The five noxious creatures, however, may be slain, _viz._, a crow, a kite, a scorpion, a rat and a biting dog." (Burton).

[235] The Musjid-ul-Harám is the large Mosque in Mecca. The K'aba (cube) is a square stone building in the centre. This is also called the Qibla. The Hajr-ul-Aswad is the black stone fixed in the corner of the K'aba.

[236] It is said to have been rebuilt ten times. A full description will be found in Burton's Pilgrimage to Madína and Mecca, vol. iii. ch. 26. It is far too long to quote, and it cannot be condensed. The following extract is of some interest, as it states why the 'Ulama consider the K'aba so sacred a place. They quote the verse: 'Verily the first house built for mankind (to worship in) is that in Beccah (Mecca)--Blessed and a salvation to human beings. Therein are manifest signs, even the standing-place of Abraham, and he who entereth is safe.' (Súra iii. 90). The word 'therein' is said to mean Mecca, and the "manifest signs" the K'aba, which contains such marvels as the footprints on Abraham's platform, and is the spiritual safeguard of all who enter it. In addition, other "signs" are the preservation of the black stone, the miracles put forth to defend the House, the terrible death of the sacrilegious, and the fact that in the Flood the big fish did not eat the little fish in the Harám. Invalids recover their health by rubbing themselves against the Kiswat (the covering of the K'aba), and the black stone. One hundred thousand mercies descend on it every day, &c. Portions of the Kiswat are highly valued as markers for the Qurán. Waistcoats made of it are supposed to render the combatant invulnerable in battle.

[237] The whole seven are one Usbú'.

[238] The Maqám-i-Ibráhím is a small building, supported, by six pillars about eight feet high, four of which are surrounded from top to bottom by a fine iron railing, while the space between the two hinder pillars is left open; within the railing is a frame about five feet square, said to contain the sacred stone on which Abraham sat when he built the K'aba.

[239] In the first rak'at, the chapter usually recited is Súra cix; in the second, Súra cxii.

[240] "Many find this inconvenient and so pass on to 'Arifát during the afternoon of the eighth day" (Burton).

[241] The following legend is current about 'Arifát. "When our parents forfeited heaven by eating wheat, which deprived them of their primeval purity, they were cast down upon earth. The serpent descended at Ispahán, the peacock at Cabul, Satan at Bilbays, Eve upon 'Arifát and Adam at Ceylon. The latter determining to seek his wife, began a journey, to which the earth owes its present mottled appearance. Wherever he placed his foot--which was large--a town arose; between the strides will always be country. Wandering for many years he came to the Mountain of mercy, where our common mother was continually calling upon his name, and their recognition gave the place the name of 'Arifát. They lived here till death took place." (Burton).

[242] The Sháfa'í rules allow a traveller any time when on a journey of a night and day to reduce the five Namáz to three by joining some. The Hanafí code allows the shortened form only on this day.

[243] "The Shaitan-ul-Kabír is a dwarf buttress of rude masonry about eight feet high, by two and a half broad, placed against a rough wall of stones." (Burton).

[244] Most of the ceremonies connected with the Hajj, the Ihrám, the shaving of the head, the going to Safá and Marwah, the throwing of the stones, the circuit of the K'aba, the kissing of the black stone, and the sacrifice were all pagan ceremonies performed by the idolatrous Arabs. Muhammad by his time-serving policy, adopted to gain the Meccans to his side, has confirmed an idolatrous practice which otherwise would probably have been extinct long ago. Safá and Marwah were hills held in superstitious reverence by the Meccans. The early Muslims had some doubt about retaining them as sacred places: then came the revelation to the Prophet, "Safá and Marwah are among the monuments of God, whosoever then maketh a pilgrimage to the temple or visiteth it, shall not be to blame if he go round about them both." (Súra ii. 153).

[245] These are the letters contained in words which direct the reader when to pause. Thus toí stands for mutlaq (slight pause), qif (pause), jím for já,íz (freedom to pause, or not to pause), lá for no (no pause), mím for la'zim (necessary to pause), (.) is a full stop.

[246] Persian was the foreign language with which the early Muslims were brought most into contact; but the objection applies equally to any other language.

[247] A concession of no practical value, as any one with the power of speech could learn these words in a very short time.

[248] This is because by so doing it would seem to ascribe to it similarity to human compositions.

[249] During the first ten days they are supposed to contain the bodies of the martyrs, but now being empty the Tázías become mere ordinary frames and can be destroyed, Qánún-i-Islám, p. 146.

[250] This feast is known in South India as the Dassara. The idol is thrown into a tank.

[251] The Mihráb is a niche in a wall which indicates the position of Mecca. The face is always turned to it when prayers are said; so that the expression in the prayer means that 'Alí is to be the object toward which the faithful look.

[252] The twelve Imáms, Muhammad and Fátima.

[253] The 'Íd-gáh is usually built outside of the town, and consists of a long wall of masonry with two minarets and a large raised open court. There is a Mihráb in the wall: but no proper mimbar or pulpit, three raised steps doing duty for it. Sometimes, however, a Mosque is used as an 'Íd-gáh.

[254] Tradition records that the Prophet, after the battle of Ohud, was one day ascending a hill in a rage. The heat of his passion was such that the mountain softened into the consistence of wax and retained, some say eighteen; others, forty impressions of his feet. When rebuked by Gabriel for his anger the Prophet enquired the cause of his rebuke. Gabriel told him to look around. The Prophet seeing these impressions of his feet on the stones was astonished. His anger instantly ceased. Qánún-i-Islám, p. 152.

[255] The Baqr-'Íd is the only other feast that has an 'Arfa.

[256] Mishkát-ul-Musábih, Book vii. ch. 1.

[257] That is, his blessing or his curse takes effect. Qánún-i-Islám p. 170.

[258] This is a warning to those who may have omitted this duty.

[259] Khutbahá-i-Muhtarjam, p. 104.

[260] "Observations on the Musalmáns of India." Mrs. Mír Husan 'Alí, p. 192."

[261] The opinion of the various Traditionists on this point is given in the Núr-ul-Hidáyah, vol. iv. p. 61.

[262] Still it is mustahab, or a meritorious act so to do. It is also said that, if a minor is possessed of property, his father or his guardian may purchase at his expense an animal and sacrifice it. The child may then eat as much as it can. The remainder of the meat must be exchanged for something which the child can use, such as clothes, shoes, &c. Núr-ul-Hidáyah, vol. iv. p. 60.

[263] According to the Imáms Sháfa'í and Málik no one must offer up the sacrifice until the Imám who has officiated at the previous Namáz has slain his victim. Núr-ul-Hidáyah, vol. iv. p. 61.

[264] Áráyish-i-Mahfil p. 144.

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Corrections made to printed original.

Page 29 "It is moreover the unanimous opinion" - 'moveover' in original.

Page 33 "the Imám-i-A'zam or great Imám" - Imám-í-'Azam in original, corrected by Errata.

Page 40 "This is technically called Ilká" - Ilka in original, corrected by Errata.

Page 91 "Sa'dí in the Bustán says" - Bustun in original, corrected by Errata.

Page 92 "the famous Maulána Jelál-ud-dín Rúmí" - Maolána in original, corrected by Errata.

Page 93 "It is Faná--extinction." - Fana in original, corrected by Errata.

Page 188 "a still lower class of action which are mubáh." - mubah in original, corrected by Errata.

Page 190 "(12) the whole head must be rubbed once" - '(13)' in original.

Page 192 "A man one day came to the Prophet" - 'come' in original.

Page 218 "Islám, Hurriat (freedom) and Nisáb (stock)." - Húrriat in original, corrected by Errata.

Note 133 "Also Takmíl-ul-Imán, p. 64." - Tamíl-ul-Imán in original, corrected by Errata.