The Moslem Festivities (1892)

THE

MOSLEM FESTIVITIES BY

MOULVIE

ABUL

ANWAR

MOHAMME.D-AMEER

SYED ALI

OF

(Bariawl, Dtjffr&dfyrak,Behar.)

PRINTEDAND PUBLISHEDFOEu^e AUTHOBAND PHOPEIETOE BY MESSES. "Bsc, WANGOOLT & Co., ,12, MANGOCLANE

13C

in a position hereafterto publish a secondedition of the book. He shall,

»o. 2802 P. OBLIGE

MEMORANDUM.

£OMTIOAL DBPABTMKNT. however, in the meantimebehappyto Calcutta, the12thAugust1891. receive at any time portraits from With reference to his letter gentlemenintending to favourhim with dated the 13th ultimo, submitt-

ing for transmission to the themwith theobjectof publication. Government

of India,

in

the

Home Department,an appli-

cation for permission to publish

In conclusion,the author begs to

a portrait ofHerMajesty the thankfully acknowledge thekindlygifts Queen-Empressin his book of portraits from the Hon'ble Sir Steuart entitled

"The

Moslem FeBtivi-

vlties" which is said to boin Colviu Bayley, K. c. s. i.f and * Their press, Moulvio Syed Mohamed

Ameer Allis informed thatho Highnesses theworthy Nawabs Bahadurs should renewhis application Sir' Abdul Gani, K. c, i. s., and tha " with a copy of his work when

it isready,

(Sd.) H, LUSON,

Hon'bleNawab AhsanullahBahadoor,

Under Secretary tothe c.i. £., of Dacca, whoareentitled to To

(jwewment of Bengal*his gratefulthanksfor the same.

AltTL ANWAttMOXT&VXE StED MOHAMMED AaiKBR ALT, lane,

10, RIPOK LAKE,

"\

CALCUTTA,(, THEATJTHOR,

SlstJanuary 1898.} * 8ftotho Postscriptpago66and its foot-notescontaining the Nawab's two letters ancnttheir donationsnndgifts o£ portraits for this pamphlet.

A BEQUEST.

our writingsin thesepagesbeingdefactolona fide and based

in everywayupontheverytexts and true fundamental principles of Islam,theauthourdoesnot feelhimselfcalleduponto add hereany. thingasto accuracy of all thatthebookcontains.He shall,however, beat all timesreadyaadhappyto receiveany suggestions, and attend

to all additionscorrections and alterations, &e., whichthe reading publicmayhereafter like to favourhim with for includingin and omittingfromthis pamphlet;and whiohheshall certainly makeuse of in the second edition.

THE ADTHO«,

PREFACE.

IT is for the first time that the author ventures to appearbefore

thePublicwith this little pamphlet,dealingwith Mohammedan usages; most of which are, he believes,hitherto unknown to the foreign reading public.

The author has taken great pains in collecting

materials-the subject matter of this little work-from Arabic and other Oriental books. These are the only referenceshe has made for the

purposes of this pamphlet; and he earnestlyhopesthat his labourand a good portion of his valuable time devotedto this object, will be welcomed by the generouspubfy at large. If this brochuremeetswith generalencouragement, support, and sympathy,it maydeserve,the author hopesto be able to enlarge it in a subsequentedition.

Thetotal absenceof any English work touching the subjects herein dealt with, has stood much in the author's way of successin

makinghis writing moreexplicit than whatit is now* He, therefore, feels constrained to admit the shortcomingsthis book contains, and

its obviousincompleteness in variousrespects. The authortrusts that this bookwill in somemeasuresupplythe want which has hitherto existed for the absence of any work in the

Englishlanguage. < TEH AUTHOR.

CONTENTS. SUBJECTS

*

1. Akika

...

PAGE. ...

(a) Circumcision (b) Goshwarah 2. The Mohurrmn

"""

...

4-5

...

6-12

(a) Sunni (b) Shiah

...(footnotes). 7-8 "..(footnote). 8

(c)

.«.

Hoboob

...

»

3. The Milad 4. The Fateha-Yazdahum

(a) (b) (c) (d)

... 16-18

Chishti Nukhsbnndia Seharwardia Biddut

17 17 17 ... 17-18

5. The Shub-i-barat (a) Shub-i-Kadar

(b) (c) (d) (e)

... 19-24 20

Lah-i-Mabfooz Baitul Izzaut The Sadnror Lote-Tree Shujratul-Muntaha

(/) Lailatun-Nisf-min-Shaban

20 20

...(footnotes).

21

(g) Akhiri-ohahar-Shumbah 6. The Ramazan

22

«..

(a) Baiyan «.. (£) Hafizes ... (c) Idulfitir or Eeduzzoha 7. TheHujj

... 25-30

..» ..« """

""" -iO ... 80 ... ... 81-34

(a) HashwatuI-Haram (5) Ehrara (c) Mozdalfia

82

«,.

33 ...

...

(d) Baitullahor Musjidulharam

...(footnotes).

83

(c) Hujj-i-Akbar

,.. (footnotes).

84

8. The Bakor-id or the Moslem Christmas

... 85-87

CONTENTS.-Continued. PAGE.

SUBJECTS

(a) PuI-i-Sarat (b) Abraham ...

...

""

9. The Urs

(a) Kowals

... 88-41

«..

...

"«

10. The Ohehlmn

(a) (b) (c) (d) (e) (/) (g) (h)

Bamaz~i-Janazah Ghaharum ... Hakooldanas Busman Bisman Kooh Illin Sijjm

... ...

48

"«"

""«

"""

"""

... """ ... (footnotes). ...(footnotes).

*3! *» 4.4. 99

... 46-48

(a) Shirk

...

12. TheKoonda 18. The Kool

... 4V-'"ilo ... 49-50 ... 51-54

14. Berah-Khajah-Khizir (a) Alexanderthe Great (b) Ehajah-Khizir Zool-Karnain

(d) Ab-i-hait ((?) Berasor rafts

88 ... 42-45

11. TheKeaz

(c)

86 , 86-87

...

15. Bakra-i-Shaikh-Suddo

...

... 55--58 ... 55-56

"""

...

""" """

... 56 ... 57-58

""»

... 58-60

55

(a) ShaikhSuddo

(b) Amils (c)

.. (footnotes).

Bakaras

16. Hazeraut-Jin-o-Bhoot 17. Fowroz (a) Huzrat Ali

59 60

60 61 .

18. Eujjabi

61

19. Zearut-i-Kaboor or Mannit-Magna

... 62-65

20. Mela-i-Dargah or Mannit-Oharhana

65

THE

AKIRA.*

apureArabic word,literallymeans to indicate thenaming of aperson, orthecropping of one's hair.Religiously, it signifies and ,

specifies a well-known weightyusageor riteobserved in the families of all Mussulmans ontheoccasion of child-birth. Instantly a child is delivered,Azan, the customaryprayer, is saidat the right-hand side of the child. The Azan, or prayer, that is done in a much clearer voice

audibleto theearsof thebornchild,is of thefollowingform :-" God is Great! (saidfourtimes). I bear witnessthat there is no Godbut God(repeated twice). I bearwitnessthat Mohammed is the Apostle of God (repeatedtwice). Cometo prayers! (said twice). Come to salvation!(recitedtwice). God is Great! (said twice). There is no Deitybut the Deity!" (saidonly once)and the final call. This prayer beingfinished,anotheroneof identicalnatureis done and saidat the left side of the child. This secondprayer,whichis termedTakbtr, containswhollyand exactlyall the abovequotedprayers,with only a conciseaddition to it of oneor two words, to the following effect: " Hold

thyselfup firmly in prayer!"(recitedtwice). The Azanand the Takbtr, it is believedby Moslems, are so done and read becausethe same do awaywith and keep aside the approachandhaunt of the " devil" that

ever liesin ambushand remainson thelookoutto do or causingto do somewrongto theinnocent,helplesschild. Thereadingof this prayer, so believeMoslems,hasthedesiredeffectagainstthe machinationsand intendedwrongsof the devil that is thus subdued,coweddown, and rendered powerless to do anythingto the detriment and prejudice of the babe. The sayingof suchprayers,it is commonly held, exorcises

at thesametime all ghosts,spectres, or apparitionsof any kind, usually commonwith babes,both circumstantially and locally. Of the devil, or Satan,it is believedby the generality of Islamitic doctors, that the

sameis at all momentsready to pillage and ruin the land and its children,whenever an opportunitypresents itself j but, say the doctors, it is all-powerfulGod alone that preservesHis creationagainst all wrongsof the devil,who,it is said,hasthepowerof depopulatingand * Vide the Indian Daily News,dated respectively, the 7th and the 8th of January, 1891,containing the authour's two different paperson this subject*

[

2 ]

annihilating, in thetwinklingof aneye,theentireworld,if hefinds a chance by anymeans.Onthe seventh dayfromthedateof birthis celebrated with practicable meansandpowerthente knownor calledas Akika, when,as abovesaid, the very expression imports, thebabe's hair is cut off, and equalto the weightof thehair thus cut,goldor silveris distributedto paupers according to thepecuniarycircumstance of the donor. A sumptuous meal is also served;and a numberof guestsare entertained, all partakingexcepttheparentsof the babe. Themealsoserved is religiouslyrequiredto consistof two kids in case of malebabes,and onekid, of females. This limitation of the number

of slaughter is not regarded by well-to-dopersons,who areallowedto haveasmuchslaughterof goatsandkids as their means allow. The limit thus fixed is the minimum,and of the maximumno standardrule

is made,butis left to the discretionof the personskeepingthe ritual. The traditionsof the Prophethaverenderedit obligatoryupon all believersin Islam having sufficientmeansfor such celebration. As for

the observance of theceremony on the exactseventhor a certainappointed day reckoningfrom the birth, there is not a tittle of tradition

in Islamto supportor upholdthis, inasmuch asthe Prophethimselfis said to haveperformedhis own Ahka in his advancedyears. But it is

lawful-because theProphethasso enjoined-toholdthe Akikaoncein life beforepayingthedebtof nature. Goaded on withthekeeninstinct to celebrate it anyhow,modernMussulmans haveadoptedfor this celebrationthe seventhday after birth; and this has been pronounced

lawfulandcommended by thedoctorsof Islamof thepresentcentury. On the occasionof a child-birth, Indian Mussulmans,muchaccustomed

as they are to showsand gaieties,hold dancing,music,and other amusingattractions;noneof which is allowablein any way in the Islamitic Book of Faith, which standsstrictlyopposedto all such novelties that wereunknownin the Prophet'stime,andto good Mussulmans of all agesfromtheholy Prophetdownwards. Akika,in the caseof a boy,is shortlyfollowedby CIRCUMCISION,

T&ich,thoughnot mentioned at all in the Koran,is still heldby Mohammedans to be an ancientDivineinstitutionsanctioned by the

C 8 3

Prophet, andthereby confirmed in thereligionof Islam. Tothemind of Muslim doctorsgenerally,circumcisionowes its origin to the Patriarch Abraham. Yet somehold otherwise,andattribute it to Adam,

who,astheysay,wastaughtit by the Arch-angelGabrielto satisfy an oath hehad madeto cut off the flesh which, after his well-known fail to earth from heaven,had rebelledagainst his spirit. From this narration somededuce an interence wherebya valid argument has been

drawnfor the universalobligationof circumcision.Otherssay that the ancientArabs usedto observethis rite for many ages beforethe advent

of the Prophet,havingprobablylearnedit from Ishmael,who,in commonwith othertribes,practisedthe same. The Ishinaelites,it is said, usedto circumcisetheir children, not onthe eighth day, as is the custom

of theJews,but whenabouttwelveor thirteenyearsold, at whichage their father underwentthat operation ; and the Mohammedansof this

day imitate them so far as not to circumcise childrenbeforetheyare able, at least, distinctly to pronouncethe professionof their Faith, " There is no Godbut God, and Mohammedis the Apostle of God," The age thus selectedfor the purpose now varies from six to sixteen, or thereabouts; whenthey believetheir childrento be ableto understand, or have a sufficient amount of judgment or knowledge of God, the

Prophet,andof the Islarnitish doctrine.Sincesometakecircumcision, if donebeforethe period,to be uncalled-for,and renderit obligatory evenwhenchildrenhave'therequisiteperceptive degree for bearingthe operation;or whentheybegingrowingto besubjectedto the provisions of the Ecclesiastical Law of Faith. Many, however,circumcisetheir children immediately when they are born; but this practice is not

frequent.The generalusageof themodernMussulmans is to circumcise their childrenanytime belowthe ageof tenyears. Thecircumcision, though so obligatory, is withheld and dispensed with in casesof new converts to Islam, if advancedin years* Faith in God and belief in Alcoran, and obeisanceto the Prophet, and to his successorsand im-

mediatefollowers,&c., arethe only essentials for beinga Mussulman. A persondying without observingthe formalityof circumcision, or things like this, can nowisebepronounced an infidel,for theseusages, sanctioned as theyare,emanate from theProphet,whoseonly command

C 4 3 -not of God-is for the observance of circumcision.But sincethe

Prophet's words arebelieved andtakentobetheexactwords of God, it is highlyproperandexpedient for all Mussulmans to observe to the fullestextent almost all the preceptsand lawsof the Holy Prophet. To deviatefromand disobey in anywaythe Prophet,is to turn away from theMaker of all Being. In the caseof girls, Mussulmans havea similarritual termed GOSHWARAH,

whichis doneat the sametime asboysarecircumcised.Girls have their ears and nosespierced for the purposeof using rings and ornaments,suchas Indian womenarewont to wear. Like Akika, in both theserites well-to-do Mussulmans,and es-

pecially thosethirstingaftervanityandfame,haveall available merrymakingsto pleasethemselves andtheir surroundings. Bat all these, as alreadysaid,areanythingbut lawful and religious. It remainsonly to adda few words uponthe characteristics and personalities of Indian Mussulmans, who,in theeventof a daughter's birth, considerthemselves, likesomeHindoos,accursed by Heaven, and think themselves greatly fortunatein havingsons. Daughters,they say,onlytakeawayto others,whenmarried,thevaluables andtreasures of the parentalstock; sonsadd to the accumulatedstores by the sweat

of their brow,andaffordmeans of comfortandpleasureto their parents. Girls they love very little, and alwaysregardthem asthe propertyof others; andconsequently theydonot settheir heartson them. Hence, one having a multiplicity of girls lamentshis hardlot andconsiders himself as the accursed,discarded of God. Such baseand foolish

viewspreponderate only amongstignorantMussulmans.The lettered classfirmly objectto thesestupidideasbeing entertained by a believer in Islam. But sincethe proportionof educatedpersonsis in a very smallminority,andilliterateonescomprise themajorityof suchthinkers, it maybetakenas theuniversalnotionof the Mussulmansinhabiting the country. In labouringunder sucha falsethought,Mussulmans of the soil seemto haveapedand copied,in its entiretyandfullness,all that is nowuniversallybelievedand doneby Hindoos,whomwedaily

C 5 ] seevituperating,throughthe journalsof thetime, thedifficultieswhich a poorHindoosuffersin disposingof his maidengirls. As the Hindoo girl questionis nowthe themeof controversyin the Press,it would beidle to enter into the topic at great length. Enlisting, as wedo, our sympathies alike both for the Hindoo and Mussulman girls, it only remainsto be exposedandpropounded to the publiceyewhat Islam allowsandordainsfor sucha ridiculousbelief. It onlyneedsthe example of the Prophethimselfto showthat Islam andits doctrinalfaith stand compactly averse to suchfoolishideas.The Prophet,whohimselfloved his daughterthe most, hasenjoinedall his adherentsto caressalike all their children of either sex, andto make no distintion whateverin the

treatmentof them. Theglowingandeloquentwordsof the Propheton this matter, are as follows :-"

Cursed are thosewho dislike and kick the

heavenlygift of offspring by offering accusations, and denunciations, and evincingdissatisfaction againstthe sexand numberof one'sissue.'9 Suchreluctanceor discontent, so goestradition, vitiates faith and causes

blaspheming to existonthe sideof suchwrong-thinkingdisclaimers and dissenters.Thereis, however,a matterof greatsolaceandrejoicingfor Mohammedans, to find that their Prophet'sviewsarealsofully sharedby all Europeans, whoon the occurrence of a daugter'sbirth takeas much

prideandpleasure astheirProphettook,andall goodMussulmans do take still. In England and other countriesthereis a sort of LordMayor'sdayon the birth of daughters.Eationally,too, it is unfeeling andunpleasant to holdtwo altogetherdifferentnotionsonthe birth of one'sown childrenof separate sexes,and thus debase the feelingsand affections implantedin menby Nature.

[ THE

6 ]

MQHURRUM.*

TheMohurrum,whichfor hundredsof yearsbackhasbeengoing on with great eclat in Moslemfamilies, is in remembrance of the martyrdomor death of Hassun and Hossein,grandsonsof Mohammed

the Prophet. This death or martyrdom,which hasa specificname termedShahadut in thephraseology of the Mohammedan doctrine,is the most memorable eventin thepagesof theannalsof Islam,andis only second in importance to theProphet'sownobituarythat occurredin 633 A. D., and is most reverently regardedby the Moslemsof the world, since it fully bearstestimony to the staunchest,unshaken belief of the heroes of the martyrdom who, in stnct obeisanceto God, manfully and very patiently suffered mortality for the preservation of Islam against tyiannies of certain led-astray Mussulmanswho, like infidels, wantedto uproot and destroy it by the infusion and introduction into it of many innovations literally foreign to the essenceand

spirit of thereligiousstandard. Thehistory,foundedon a strict reliable principle, and admittedunanimously by Moslems of all schools, runs to tiie effect that in 60 Hegira, long after the death of the

Prophetandhis four Califs,oneYazid,rulerof an extensive provincein Arabia, with an intent to forcehis subjects to take him, as head of

their religion,claimedsupremacy of thepulpit, andenjoinedall believers of Islamin his domainto obeyhim assuccessor to the Caliphate, This wasobjected to by theentire bulk of Mussulmansof the time, who held these pretensionsasblasphemy andinfidelity: andopenly opposedhim in this act onthe express pleathat, in face of the then existing two grandsonsof the Prophet,it wasutterlyirreligiousand hellish to take othersas the ecclesiastichead. Being thus baffledin his

design,heresolved to behead the twoholy grandsons underan impression that their endvill clearawayall obstacles in the wayof gaining the object of his desires. Guidedby this evil intention the wicked Yazid first threatenedthe two holiest beings to conformthemselvesto

his obedience, andto dutifully recognise him as headof their religion. * Videthe Indim Daily N&ros, Monday,August25, 1890,containingthe author's paper anentthe matter.

C 7 ] 3ut the holy grandsons absolutelyrefuseddoing so on the specific groundthat theintendeddesireon part of the pretender* if giveneffect *o, wasto givea death-blowto the Islamiticfaith, whichwouldmaterially suffer for this gratuitous,unwarranted claimof the pretender. This refusalwent sofar andhigh that menwerehiredby the profane Yazid for the arrest of the two dissenters,and when their apprehension could not be obtained,a large army was sent and arrayed against them to encompass their total end. The two would-bemartyrs were then in Mecca, and thousands of entreatiesby letters weremade to them by

theresidents of Koofa, a placethenunderthesubjugationof the devilish Yazid, inducing them to resort to Koofa to makethe peopletheir disciples;which they only outwardlyevincedtheir desireto be so. The two holy personages, believingthe Koofis,. madetheir wayto Koofawherethey, on arrival,werestruckto find a largearmyreadyto battle with them. In the struggle that ensuedHossien, the second

grandsonof the Prophet,wasmurdered, and in such a cruel manner, that penfails to amplynarrateit. Hossein,on dying, wasburiedin a placecalledKerbella,which to this dayis worshippedgenerallyby Mohammedans of all persuasionsand by Shiahs particularly. The first grandson,Hasun, waspoisonedby his ownwife, Jada, who in collusionand concertwith Yazid, and in idea of worldly gains that she covetedfrom him, so causedthe end of her husbandby venom admini-

steredby stealthseventimesto him in his food. Thedeathof these two martyrsfinally closedthe warwhichlastedfull ten days,commencing from the 1st to the 10thdayof Mohurrum. Theseten daysnow formthesubjectof theanniversary all overtheMohammedan world,and areexclusively observed in mourningby every believerof Islam. The taziahalumand other rites, as observedduring theseten days, are only in commemoration of the martyrdom; but theseforms of worshipare entirely disallowedfor Mohammedansof the Sunni* school, and are only in * Sunni, an Arabic word, is derived from *«Swwd* meaning regulation. It is a belief commonto the whole Muslim world that Mohammed, as regards all that he said or did, was supematurally guided from on high; hence it

followsthat hiswordsandactionsconstitutea divinerule of faith andpractice; this is the doctrine

which

underlies

the fabric of the Sunni creed with its

C 8 3 currencyand forcewith theShfahsj Theoriginalityof thesedemonstrationsis dueto Timourthe Great,anddoesnot go beyondhis time. Shtaha have thesedemonstrationsto cherishand perpetuatethe event145,000,000,of votaries. (For the beliefs and the essentials of the Swim school see (1) JBo&kan, (2) SaUh-i-Mu*lim, (3) Swwwnrt-Alw.I)a,ud, (4)

Jami-i«Tirmizi,(5) Sunan-i-Nasai, and (6) Sunnan-i-Jlm-Mqja, the principal six treatises touching the faith of the Swmit whoseorigin is exclusively due to these six Sahikain (or books) which are reckoned and believed by them as the only authourities next in importance to those of the Koran itself. (For English books on the creed, see, amongst numerous others, (1) Mr. Wollaston's "Half Hours with Mohammed," Chapter VI entitled the "Sects of Islam;" page 267 : and (2) George Sale's"English Koran" and his "Preliminary Discourse"on it; section 8, page107.) f Shiaks,who are next to Sunnu or Sonnites, are the secondgreat division of the Muslim Faith, which, supplanting the religion founded by Zoioaster, who is generally supposedto have flourished from B, C. 521 to B. 0. 485, has become the national doctrine of the Persian Monarchy and is now the

religionof millionsof peopleinhabitingIndia andotherspheresof the globe. Accordingto Mr. Blurt's account,the SMahs, to this day, number 15,000,000, souls.

Theonly importantpointsat issuebetweenthe rival Sunnisand Sliialw* excluding other minor matters, are these:-That Shialis, who professto be strict adherents or followers of Huxrut AH, the fourth

and last

successor or

Caliph of the Prophet, reject the first three Califs (Huzruts Abu Bakar, Umar, and Usman),and believethat Huzrut All's descendants,from Huzrut Imam Hasun to Huzrut Imam Mehdi, were Prophet's true successors, and as suchraisedfar above all other Muslims as regards character, position, and dignity: while, Sunnis, who thoroughly believein all the dignities and qualificationswhich theseholy personageswere naturally possessed of, admit the successionshi order of all the four Caliphs to Ali downwards and give preference to them only as to matters relating to their personal characteristics. The Shiahs,on the other hand, though believe in the first three Caliphs but reject them so far as the Caliphate is concerned. In fine, contests and differences between these two rival sects are only about matters relating to the merits or demerits of certain individuals succeeding to the Caliphate. To an enlightened, honest,and just observer,both are Moslemsand followers of one and

the sameprophet. (For English writings on the Shiahs,see,amongothers, (a) Wollaston'saforesaidbook, page 289; and (I) Sale's above work, page 124.)

[

9 ]

fnl ceremony, whileSunmsspendthesetendaysin fasting,alms-giving, prayers,<£c. The objectfor which Yazidundertookthe war wastotally frustrated; since after the mournful occurrence,the wholeuniverse aroseagainsthim : and whenaboutto take revengeof him,he died of a natural death. Mussulmans of all schools believe in toto in the martyrdom, and observeit in the form and manner as allowed in their

respective religions. The anniversary lias now becomeso popular amongstdiversenationalitiesthat evenHindoos,Christians,and Jews observeit in someway or other,

The martyrdom, as above said, actually happened on the lOlh of Mohurram in the year of (>I of the Hegira, corresponding with l#th October G80 A. JX, ami this tenth day oi" Molwrrum, which is commonly called " Yom-i-Ashoora"

is now

held Bacral on many accounts; becauseit is \ believed to be the day on which tlm first meeting of Adam and Eve tookplace after they were cast out oi' Paradise; and that ou which Noah went out

from ilie ark: uUo,beeanse rioveralother greateventsarc? stiid to have happenedon this day; mid becausethe ancient Arahr», Wore iho tim
of the Prophet, observedit by toting, But what, in the opinionof most modernMoslems,and especially the Persians,confersthe greatest .snndjtyon
customsof tin?ModernGgypiians,"saysof a particularmealwhich is

prepared onthis dayby theIC^yptians; andwhich,really unknownas it iH to mostIndian Mu&sulmnns, is worth reproductionhero. Speak-

ing of thefe»4ivitie,s observed by the Egyptians? on this Afthnnm dny hoaayt*:-*kOnnjy pityingn visit to a friend,a little beforenoon,u dish, which it is thecustomof tho p«oplcof Cairoto prepare ontlm

duyof Anhoora, wastsetbefore me* It IAcalled**lioboob;*' andi* |ir«jiartj«l withwhoai, Htep«d in waterfortwoorthroedays,thenfreed from ihe husks,boiled, and sweetenedovur the lire with Iwuicy or

treacle: or it is composed of riceinsteadof wheat:generally, nuts, almonds,raisins, &c., are addedto it.

In mosthouses this dish is

prepared, orsweetmeats of variouskinds are procuredor made,in accordance with oneof thetraditionsof theProphet;whichis-" Whoso givethplentyto his household on the dayof Ashoora,Godwill bestow plentyuponhim throughoutthe remainderof the year." In bringing forward this traditionas the basisof his argument for supporting the existence of the so-called dish, Mr. Lane seemsto haveliterally ignoredand overlooked someindisputable well-established points in connectiontherewith. He ought to have at leastgiven a deliberatethoughtto thesubjectbeforeenlarginguponit, and ought to have noticed,amongstnumerous others,the following particular matters:-

Hossein's martyrdomor death did occurneither in the time of the

Prophet,nor during the successive periodsof his four Caliphs,the pillars of Islam. It happenedlong afterthe deathof thesepersonages,and,consequently, noneof themeverhad the least opportunity of personallyobserving a ritual like this, or of taking part of it in any way. The observanceof such a rite formsnowisea subjectof the essentialssanctionedand authorisedby the Koran and the Mohame-

dan Ecclesiastical Law of Faith; andthe Prophetandhis four Caliphs, thereal foundersof Islamism,havenowherelaid down any rules or enjoinedtheir followersfor keeping the celebrationof the kind though it is admittedlytrue that theholy Prophethad in his lifetime predictedthe would-bemurder of Hossein: but this prognostication itself does neitherpavethe way for the celebrationnor does it tend to authourisethe sanctity of the ritualism,the subjectmatterof Mr. Lane'selaborate writing on it. Hence,the tradition,which he so professes to rely upon,is a pure fiction. Quot homines,tot sententice.

BeforeweleavetheMokurrum andturn to anothersubject,we draw attentionof our readers to theauthofe's followingletterwhich appeared someyearsago in the well-knownCalcutta Journal, the Statesman. The letter, which forms the themeof a serious hot dis-

[

11 ]

cussionthat aroselong ago on the Mohurrumquestion

authoitrandhis personal esteemed friend,thelate lament*, ^^

_^.

Knignt, Editor of the said journalon one side; and the then varieties of debatersor haranguers on the other,will speakfor itself :THE MOHUERUM TO THE

QUESTIONS

BDITOE.

SIR,-A letterf headedas above,appears in your yesterday's issue in which the writer, who signs himself MIRZA, remarks as follows :" You say that the Koran gives the demonstrations no sanction

whatever.^ Thesimplestanswerto this, wouldbe that it doesnowhere forbid such demonstrations,as are founded on religious grounds, with

the confirmation of whatwecall the Khali-f at-ul-Allah (the Viceroy of Q-od)andhis deputies-theMujtahdinand Ulamas." With your permission,I would put the followingquestionsto MIBZA, which I hope he will frankly answer:-

(1) Havetheseannualdemonstrations everreceivedthe sanction of the Khalifas(Caliphs),andif so, where is the authority to this effect?

(2) Havethe Khalifas, or any of them,everpersonallyobserved these commemorations ?

(8) Has any ceremony, simplysanctioned andnot followedby the Khalifas themselves, everhad the forceof preceptor law? Cite the instance,if there be any.

For my own part, my belief is that no suchcustomsasthese Mohurrumprocessions by Indian Mussulmans, haveever receivedthe sanctionof the Khalifa, Mujtahdin,or Ulamas,and that it is a false theoryto supposeotherwise. Thesepillars of Islam have allowed the following practicesto be observedduring the ten days of Mohurrum

:-

(a) To fast; (b) to offerprayers,dayand night, to the martyr Hossainand his fellow-sufferers;(c) to give charity to the poorand needyin their name;(cC)to weepand mourn over their cruelmartyr* Seethe Stotemm md Friend of India, Friday, November6,1886. f For this letter also seeIbid. f For his editorial and other writings on the Mohwrrvm see ibidem.

C 12 3 dom; (c) to alstain duringthesedaysfrom pleasures, andto behave as onedoeswhenbereaved of dear parents or near relativesin the extentof our sorrow. Thesearethe only prescriptions of Islam to be found in everybook of faith. Even these do not commandstrict observance, but are left to the free will of the observants,and are not

of religious importance,such as the daily prayers,the Ramzan fastings, and other ceremonies, &c. If, as Mussulmans, wedo not observetheseprecepts,we have no faith and no religion, their nonobservance being a sin against the meaning and spirit of Alkoran, and

opposed to thecommand and will of Godand of the prophet Mohammed(uponwhombe the peaceand mercyof God). In additionto these indispensable commands,if we observeMoJiurrumin such ways

as abovestated,theywill be virtuous and good deeds,but nothing more, as we are in no way answerablebefore God for non-observance of the Mohumum. Formalities are not a leading principle of Islam,

andtaziasand alumsarenot thebestmeansof expressing our sorrow. The holy and pious of yore, who were the strictest celebrantsof

Mohurrum,did neverpractisethesethings,nor did they everdream of doing so. It is untrue thereforeto say,that thesethings owetheir origin to the leadersof Islam. No one whohascompetentknowledge of the subjectwill deny that thesedemonstrationsare of modern date. Islam forbids all shows and demonstrations, and why there

shouldbespecialprivilegeas regardstaziasand alum is difficult to understand. Would their suppressioncauseany changein our religi-

oussystem? Certainly not. But there is no needfor Government interferingin suchmatters. Theenlightened men among the Mohammedansthemselves,shouldendeavourto do awaywith suchdemonstra-

tions, preservingonly what is of valuein their observance.These demonstrationshavehere becomemore a theme of play-acting and

pleasure,instead of being an annualoccasionof lamentationand mourning. Mirza will find few enlightenedMohammedans to support him whenhe sovigorouslyspeaksin favourof them. P. 5.-When agitation is madefor the suppression of these Mohurrumdemonstrations, thesameruleshouldbeappliedto the Earnlila demonstrations, whichareas outrageous asthosein question.

THE

"MILAD."*

TheMohammedan month, styled theRabiul-awul, orfirstspring, is the timeof the birth of theholy Prophet Mohammed, who,i~n

accordance withthe Islamitictradition, was bornonaMonday, andon the12thof themonthwhichis the 3rdmonth of theMoslem year.

Thebirth,whichoccurred at earlydawn, is,according to religious dogma,concerned with many historicalstrikingandsuperhuman incidentswhichcameto light alongwith thebirth, asindicativeof the eventfuloccurrence,prognosticatingthe adventinto the worldof Mohammed, the last of the hundredsof Prophetswho successively flourished in the worldwith God'sholycommand to keepthe creation safeand properlyguardedfrom the wickedness and thebad insinuations

of the devil,the notoriousSatanwhoseconstant pursuit,assaythe religiousbooks,is to leadastray menfromthegoodto the badpath; and thus to render them sinful and obnoxiousbeforethe all-powerful God. Of the varietiesof fundamentalholy principlesthat Mohammed and all his predecessors had to teach, and for whichthey had especially revealedthemselves, the only obligatoryand essentialpreceptshad been three, viz.-first,

Unitariani^nx^or

Deism; second,the obedienceto the

Prophetsand belief in them ; and third, total abstinence from idolatry and from worshippingany except God. Of the numerousoccurrencesof note that werepresentedto the

eyeof theworldon the dayMohammed the Prophet first stepped into> theuniverse from his parents,the holy AbdullahandBibi Amina,on all of whombe the peace,mercy,andloveof God,were(1) that all the then idols of the world whom infidels usedto worshipas their

Godshadtheir headsbent downwards by themselves, as expressive of

thefactthatidolatry,whichlongbefore hadinfected andpolluted the

livingworld,would soonbeannihilated bytheProphet's appearance ;

(2)thatthegreatfireof Persia which infidels worshipped, andhad illuminated andkeptforsomanythousand years, extinguished itself,

asindicative, of thetotaldestruction ofjirwonUp in theProphet's * (Tidethe IndianPatty-ZV«**, Saturday, October 18,1890, containing the authour's lecture on the subject.)

[

1* ]

time; and (3) thatthe 14 minaretsof the palace of the thenGreat King of Persia, Nosherawan,fell by themselves, as showingthe end of the King's family, and the substitution thereofof the 14 future otherKings from his descent.Thereligiousbooksof Islam teemwith millions of miraclesand wonderfulthings,broughtto light both at the

timeof theProphet's birthandin hislifetime,whenherevealed himself as Prophet,and expounded all the hiddensecrets, words,andcommands of God.

The Prophet'sbirth, whichcamewith suchpompandshow,is now the theme of the annualcelebrationamongstMahommedans of all persuasions and schools. Theritual, whichgenerallylasts the first two weeksof the Rabiul-awulmonth, has now become so conspicuously popular by its importancethat true Mussulmans keepthe obscrvanco throughoutthe yearwhenever theypossiblycan. This rite hasa specific nametermed"Mtlad" or **Moloud-i-Sharif"moaningtherebythe Prophet'ssacredbirth celebration;and in this jovial meetingor merry-

makingpartyhundreds of Mohammedans of alldenominations uniteand assemble to hearbooksor passages from tho Koran read or recitedby readers,whoseonly duty it is to readoverto their audiencethe poems and prose works, and all sorts of availablewritings, worksdealing exclusivelywith the Prophet'spersonalvirtuesand qualities,hisbirth, and all theeventsattendingit; andalsodealingwith his childhoodand

manhood, togetherwith all the surrounding weightyaccidents that happenedin the courseof his life. Of manynoticeable mattersthemost importantof all is the Miraj night, when the Prophet, in the twinkling of an eye,is saidto have travelled over all parts of the skies, and to have seenand met tho Omnipotent,Omnipresent, and OmniscientGod. It is in this night that the Prophetresortedfrom Meccato Jerusalem,or baitul-mokitd* dus, themausoleum of tlieformerProphets,whoreMohammedis saidto

havemottheProphets wholivedthere,andto haveledthemin a prayer whichwasdoneliterally to obtainfor him tho leaddrahip of aad superiorityoverail his predecessors. It waain that vorynightthat

heattained salvation forhisfollowers, andthoordinary forms of prayers

[

15 ]

now in practicewereordainedand prescribed by Naturefor his believers and dependents. Theseare the objectsand the customaryrites and usageswhich are so reverentlyobservedby Moslemsof the universein this month especially,but alsoin other months of the year.

C iG 3 THE

FATEHA-YAZDAHUM.*

Tin'sis a festivecelebrationobservedannuallyby Mohammedans of the Sunni persuasion,on the eleventhof the fourth Mussulman month, termed EaUus-sani^ which is said to be the date of the birth

of their spiritual leader, Huzrut Syed Mohiuddin Abdul Kadir, of Ghilan, the greatestof all the Moslemsaints-upon whomeverbe the love,peace, andmercyof God. This birth-day the Mohammedans celebratein the samemanner

as they do in observingthe Prophet'sbirth-dayf of the Rabbi-td-awul month; and as on that occasion,they even here spendthis dayin offeringprayersto the departedsoul of the saint,in giving charity to mendicantsin his name and memory;readingand reciting booksand passagesdealing with the personalities,excellentvirtues,andsuperhumanpowersof the saint; recallingthe noteworthyincidents touch-

inghis birth,togetherwith suchanecdotes andweightyeventsas happened in the courseof his life. TJiis Huzrut is one of the near collateral

descendants in the eleventhpedigreeof the holy Hasun and Hossein, grandsonsof the Prophet; and by his pre-eminence and superiorityin miracles,is the recognisedheadand masterof all the Moslemsaints, past and future. As the Prophetis believedto bethe headof all his predecessors, so this Hussrutis thoughtto be chiefof all dervishes

(religiousmendicants), who(so goesthe general impression) cannot attain the virtuessine quAnon for saintsunless,or until, theyconform * themselves to his modesof life, and to his expressor impliedobedience.

Withoutthisobeisance andhomage,none,it is said,canbeadmitted to the classor rangeof dervishes;since,as the Fatherof saints,he is recognisedastheoriginatorof the dervishcreed or flock. He is said to haveboonveryhighly commended for his greatvirtuesand qualities

by theProphethimself,whois reported to haveremarkedof him,"JHoAuwft/zw, or roviverof decayedIslam, will surpassall saints in piety and godlydevotions,and all saints will especiallybeunder him. * (Vide tbo Mian JJallyNews,Wednesday, November 2C,1890,containing a paper on this by the autlmur).

f Seechapterentitledthe " MMad" page13.

C 17 ] Hewhodissents fromor disobeys him will bodonefor permanently ; and the one who takes him as his head or chief will alone attain the

rank of the saints, since he, as my descendant and successor,will revive

and reform,on a truly solid basis,Islamism, whenin its waning state in after ageslong behind toe; and by his remarkablereformsand improvements, he will besubsequentlynamedMohiuddin"

AmongMussulmans it is a prevalentbeliefthatMohindcHn nloflc wouldhave becomea prophet,had therebeenanymoreprophet after Mohammed, thelast of all the thousands of prophets.Abdul KiulfrMohinddin, in the Hindustani phraseology,is calledby thebulk of Indian Mussulmans asburrctpir,or saint-in-chicf.ModernMohammedans divide Islam into four spiritual congregations,of which the firol H ihr ono foundedby Syed Mohiuddin Abdul Kftdir of Glu'lnn, and " Kadri ;" and throeother suchsectsasworefoundedby thro** saints who consecutivelysucceededAl-kadir, are rcrfpectJvoly called

(£)* CJtishti, (5)f NuJMunctia,and(4) SaJunrwirtKa. Mohiuddin's disciples extol him almost in tho H!CHN; 1«it Uio tlinMod

unrcbnttabluviewof the generalityof goo«lpionsMurf-'ulmnn^H f hat, in rank, positionand virtues, he stands next in flic Proplid, hJsfour holy Caliphs,and to those ancestorsfrom whomMoUwUlin rliwcciKls, The celebrationof the subjectof this article, and the Formaami man-

nerof worshipwhichthepresentIndianandotliorforeignMussulmans observeand da, receiveno sanctionand authority whatawr from tho Holy Koran; nor havethe sameoverbeen Heo&pcd or cnjoinod l>y Hie Prophetand his Caliphs,or his immediateand subsequentMlwita. But, on the other hand, thoseobservances arc in the puro Islamific sense,thoroughly ltddutt or unlawful,,and consequentlypuntahnblel)y God, Biddut, in religion, meansan titter innovation, and the one neverdone or observed by thn Prophet or his Caliph*,or imttiodiatc

followers andsuccessors. Islam only requiresmento of>oy Gml, fl»e * This is named after its founder, llussrttt Khajah Moiinuldin who lies buried in Ajmorc.

f This andtho next ono<«SaharwartUa," are foundedby f-Iir saints named respectively(1) Huzrut MonlamiSycdBahaucldiDi NukbshbwmlamJ(13)litusrufc Shaikh Shuhabuddin Saharwardi,

Prophet, and the Catiphs, and his successors.Such obedience is' confinedwhollyto thedictatesof the Koran andto what the Prophet has decreed and ordained for his follower's actions in the world.

It is only illiterate, benightedMussulmansthat makeit their specialduty to give4effectto suchuseless festivals,andinsteadof these bootlessobservances, had theygiventhemselves up moreto the essentials of the Islamiticdoctrine,theywoulddoubtlesshaveacquiredsome substantialrewardin the world to eome. Among Mussulmans there is a classof loafers who style themselves ASfakirs 01pirs and make thousandsof ignorant poor Mussulmans their morids, or disciples;

andit is only suchself-interested pirs whomake,and havemade,these merry-makingfr the sourceof their earningsand livings,by gettingsomanyled-astrayMussulmans to join in the performance of suchritual upon,whichtheymainlysubsist,j

r THE

w

3

"8HUB-I-BARAT."*

C(SHUB-I-^AKAT," whichis a compoundPersian word,is formed of the two different terms, shuband barat, the former of which means

night, and the latter a cheque, or paper^ for the realisationor grant of certain accumulated sums of money, or eatables, from some hidden

store or treasury. Religiously,it signifiesa portion or shareallotted to, or bestowedon, mankind by Providence.This night of share, which falls on the 15th of the Mohammedaneighth month,called Shaban,meansto indicatethe one specificnight in which Godsends forth fromheaventhroughHis holy angels,the prescribedyearlyportion of living or food for His creationin the world. In this special night are,so says religion, fixed and decreedby Nature,-(a) The amountor shareof living whicheachof mankindhasto receivein the year round; (b) the dateof a person'sdeath within the year, and (c) the standardof all the actions,goodor bad, which peoplehave to do or commitin the year, commencing from the appearance of the night in question. Thesematters, so hold and assertdoctorsof divinity, are so particularly and fully dealt with by Godon that very night, that

the standards and the rules framed and settled therein can in no

wise be shaken or departedfrom; and that all suchprescribedordinations must needshave their thoroughfulfilmentand completion, without let or hindrance,within the time specifiedby Godfor their accomplishmentIn this night, angelsdescendto theearthand resort to and meet everybeing, distributing and.givingto all of them what God so provides, rules, and ordains for His creation's necessaries

of life, together with their ultimate fate and eventualcircumstances and worldy connectionsand movementsall the year round. Such, say doctors, is the Providential work done or observed everyyear; and this continues as times roll and fleet away, and lasts or remains in force till one's fate becomesfinally doomed,or sealed.

This night, whichhappensonceannually,for disposingand settling all i
C 20 ] oae other night, styled,Shub-i-Kadar,which,signifying,as it really does,power, and honouror dignity, and alsothe Divinedecree,excels And surpassesall other nights in the year, andwhich,asMoslem doctorsaffirm,takes placein oneof the ten last nights of Ramadan, and, as is commonly believed,on the seventhof thesenights, reckon-

ing backwards : by which,assaysJalla-ud-din, a doctorof great note and credit, it is meant that it falls between the twenty-third and twenty-fourth days of the Ramadan month. In the Shub-4-bamt

night which, after the aboveKadar, is believedby Mussulmans to be a very holy and dignified one,the Koran (sogo the traditions) was commanded by God to be sent down from His Holy Throne, entitled Ldhf4*MahfQ03iin the seventh-highestheaven, to Baitul izzaut, a

heavenlyabodein the first lowestsky. Theholy Koran was actually first revaaledto the living worldin the Kadar night of the Ramadan

month; yetit muchalsoowesto theShub~t-barat night,whentt (tho Koran) beganto descendfromthe skies. Like Kadar the Barat is a good and auspiciousnight for prayers,and in boththesenights prayersare readily listened to ; and in caseof a true penitentpast sins are pardonedand expungedby the All-powerfulGod,who, in thesenights,augmentsand stretchesforth evenlyto all beingsHis boundless tender blessingsand mercies. On all true Mussulmansit

perforcedevolves to spendthesenights speciallyin prayers,and to do and causeto bedoneall possiblevirtuousdeedsfor their future good. Any one spendingotherwisetheseholy ominousnights incurs-so saysreligion-a greatheavenly displeasure ; and bitterly incensesGod againsthimself. The Sadur(or Lote-tree)of Paradise,which is more commonly calledShujratul-Muntaha(or the Tree of the * Extremity),probably for severalreasons, but chiefly(asis generallysupposed)because it is saidto beat the extremity,or onthe most elevatedspot,in Paradise, is believedby Muslims to have as many leavesasthereareliving human beings in the world ; and the leavesare said to bo inscribed * lu the Commentaryof the Jalalam, " Shujuitul-Muntaha," or the Lote-

treeof the Extermity, is interpretedas bigmfyjiig uThe Lote-txoebeyond which neither tajgeteixorothers can pass,"

t

21 ]

the namesof all thosobeings; eachleafbearingthe nameof one person, and that of his father and mother. This tree, Moslemsbe-

lieve, is shaken in the Shub-i-baratnight, a little aftersunset;and when a personis destinedto die in the ensuingyear,hisleaf, upon which his name is so written, falls on this occasion : if he he to die

very soon, his leaf is almost wholly withered,a verysmallportion only remaininggreen: if he be to die later on in theyear,a larger portion remainsgreen: according to the time he has yet to live, so is

the proportionof the part of the leaf yet green. This, therefore, is a very awful night to the seriousand considerateMuslims;who, accordingly, observe it with solemnity and earnestprayer. The fol-

lowing, among severalothers, is a specimen of the specialprayers used by pious Mussulmans on this auspicious occasion:-"O God!

O ThouGracious!and whoart not an objectof grace! 0 ThouLord of Dignity and Honour, and of Beneficenceand Favour 1 There is no

deity but Thou,the Supportof thosewhoseekto Theefor refuge,and the Helper of those who haverecourseto Thee for help, and the Trust of those who fear; 0 God, if Thou hast recordedme in thy abode, upon the * Original of the * Book,' miserable, or unfortunate, or scanted in my sustenance,cancel, 0 God, of thy goodness,my misery, and misfortune, and scanty allowanceof sustenance,and confirm me

in thy abode,uponthe Originalof the Book, as happy,and provided for, anddirectedto good: for Thouhastsaid (andthy sayingis perfectly true) in thy Book revealedby the tongueof thy commissioned Prophet, * God will confirm and cancelwhat He pleases; andwith Him alone is th« Original of the Book/ f 0 my God ! by the very great

revelation(whichis made)in this night J of themiddleof the month * By this, it is here commonly underttood and believed to be " The Preserved Tablet of th* seventh heaven, which is called Loh-i-MaIifooz,rt and on which are said to be written the original of the Koran, and all decrees of God. It is further said that the " Original" (or, literally, the " Mother ") " of the Book " is God'sknowledge,or prescience. f SeeKoran, Chapter 13, entitled, Thunder, verse39. J Arabic term for this Night is " Lailatun,-Nitf-miti-S1iabaii? which also meansthe very thing. This night, which actually is the night of the fifteenth of theShaban month, meansthe night precedingthe fifteenth day of the month.

t 22 ]

ofShaban thehonoured* 'in which every determined decree isdispensed* and confirmed,' remove frommewhatever afflictionI know,andwhat

I knownot, andwhatThoubestknowest; forThouartthemost

Mighty, themost Bountiful. Andfavour, 0 God, ourLordMohammed,theIlliterate f Prophet, andhis FamilyandCompanions, and preserve them."Amen!Amen ! Amen ! DuringtheShub-i-barat festivalMoslems of the day-especially of India-have demonstrations consistingof fire-works,illumination,

andall otherfancyplaythingsfor their pleasure ; andtheyobserve thisritualjust in thesameway that HindoosdotheirDewaliceremonial. But noneof thesesubjectswhich modernMoslemstaketo heart on the occasionof the rite, is in any way authorised and sanc-

tionedby the Koran; norhasthesameeverreceiveddirector indirect approvalby the Prophet,his Caliphs,successors, and immediate followers. This, like the Yazdahoom-Fateha noticedJ in the previous Chapter,is a pureinnovationandseverely punishable by God, and is the concocteiand self-inventedaction of benighted Mussulmans. To this class of celebration also belongs the festival named

Akteri-chahar-ehumbah, or last Wednesdayof the Mohammedan secondmonth, called Safar, which is said to have beenthe time and date of the Prophet's recoveryfrom a severe illness, and which most * SeeXbran,Chapter 45, verse3. Opinionsof Doctors of Divinity vary asto the so-called" dispensation " andsomeattribute this to the Night of Alkadur.

f It is admittedly true that the Prophet was illiterate, and this fact is also corroborated by God's own words in the Koran in its Chapter, entitled,

Al-Araf; but this, in itself, is anevidentproof of his divine mission; anda good reasonableground for Non-Mussulmans to hold and affirm that the writings produced by the Prophet as direct revelations from God, could nowise be a forgery of his own; becauseit was utterlv impossiblefor a person like

him, whocould neither write nor read,to beableto compose a bookof such excellent doctrine, and in so unequally elegant a style. This illiteracy, as the only best evidenceof his being inspired, totally nullifies and vitiates all the

gratuitousfalse accusations which Anti-Mussulmans wronglyand bigotedly bring againstthe Prophetandchargehim with beingan impostor, t Seepage16.

[ 28 3 ignorantMussulmans keepwith greatveneration andstrictness.They' considerit their duty to celebrate it with extravagantpomp or great specialpreparation. On this eventthey bathe,and use someamuletg asa protectionagainst evils or impendingperilsandtroubles. But all theseare in no way established or substantiated by any religious doctrinalauthorityor principle; and hence the sameis anythingbut goodand lawful, and ought, consequently,to be abandoned oncefor all by true Mussulmanson the pathto religionand faith. Mussulmanswho avow and professto bedisciplesof someholy saints,and style themselvesKadris, Hantfe, &c., alone betake themselvesto these

invented and literally unfoundedpractices; and thus havealready rendered, and aredaily making Islamism and its beautiesdetestable to the eyes of the civilised race, by these their evil and pernicious pursuits,whichit is high time for the rising and enlightenedgeneration to put a stopto, and by so doing to removethe impediments that lamentablystandin the wayof the future improvement and development of their fallen illiterate co-religionists. The nigh sounding titles of the tribe describing themselvesas Kadris, Hanifis, &c., have no authority from the Koran for assuming these epithets, nor has

the Prophetso over allowedthemto be and to do- In Islam it is de facto indispensable for every oneto strictly and most rigidly conform himselfto naught saveand exceptto what hasbeen enjoinedand ordained by Nature and His Viceroy, theProphet; and everythingf going againsttheir expresscommands and directions,amountsto sins abominableand accountable to the Creatorin the ageto eome. Being a true, pious Mussulman,does in no way, confineto one'sbeing a Kadri or Hantfi; but materiallyrestswith one's actionin entire consonance and accordance with the commandments and the prescribed rules and directionsof the Mohammedanecclesiastical law. During the Shub~t-barat it is lawful to offer prayersfor the salvationand the goodef thespiritsof thedeparted kinsmenandacquaintances, andto give away alms in their memory and name. In this night, as above

said,Godbendsand inclinesto earthandits beings,andmercifully grantsto all whattheydemand oi andwantfromHim, andgraciously absolves repentftntaof their sins.

t u

3

is, in a manner, a prepartionfor Ramadan, or fastiftg, whichfollowsnext to it, and is in ooestrict sensea happyintelligence to believers in I&lamfor the eorniag,Ramadan,a high Moslemanniversary.

[ THE

25 ]

RAMAZxYN/

Tho Rama&w,which is observedby Mussulmans all overthe Worldwith more or lossstrictness,in accordance with the preceptsof the Koran, is the ninth month of tho Mohammedanyear, and the word

is derivedfrom ram* to burn, the monthbeingso calledbecause it is supposedto burn away the sins of men. Among the earliest, if not the first, revelation which Mohammed presentedto his followers in the Koran is the " Bcvelation of the Cow," so called from a vision of a heifer which the Prophet interpieted. This revelationwas made to him at Mecca and at Medina,

and it setsfoith in giaceful and flowing languagedirectionsto the piousto observethe faith with prayer, including ablution,fasting, alms,and pilgrimage. In its 286 versesof suchgeneral importare to be foundseveralwhichdealwith the questionof fasting duringtho month of Ramazanor the month of fasting. The Mohammedan community engage iu the exercise of this form of devotion, which was usheredin with the month, and which continued for thirty day?», as is commanded in tho Koran, where it is written-c* Oh, true believers, a

fast is ordainedto you, as it wasordainedbeforeyou, that ye mayfear God: the month of Ramazan shall ye fast, in which the Koran was sent down from heaven."

This month was called

" the month of

wine" by the old Arab pagans,during whichtheydrank to excess, but the Prophetchangedit into the month of fasting. A Moslemwriter says: " Prayer leadsus half way to Gud; fasting conveysus to Hig threshold ; but alms conduct us into His presence." The importance of

fasting is thusconsidereda virtue secondonly to alms-giving,which, with denunciations on theLeadof the infidel, form two of the subjects most elaborated on in tJie Koran.

A MuLammedan will never refuse

almsto a beggar,and everykeeperof that faith thinks it as necessary to havehis bag of the smallestmunoycoinedfor distributionin charity, as he docs to have his stook-in-trade.

It wasa customamongtheancientArabsto observefour months

in theyearassacred, duimgwhichtheyheldit unlawfulto wagewar, * Vido the MatesMitn and Friend

of Zndtu, Saluiday,

oontctmbiin article oil it by the author.

Juno 1, 1889, which

[

26 ]

unfastened their spears, andceased fromincursionsandother hostilities. During thosemonths,whoeverwasin fearof his enemylived in pearfful security; sothat if a man met the murdererof his father or hu brother, he durst not offer him any violence. Themonthsso held sacredby the Arabs were Mohurrum,Rajab,Zzkad, andZtlhij ; the first, the seventh, the eleventh, and the twelfth in the year. Zilliij

being the month whereinthey performedthe pilgrimageto Mecca, not only that month, but also the preceding and the following months,

werefor that reasonkept inviolable,that everyonemight safelyand withoutmolestation passandrepassto andfrom theholy city. ficyab is saidto havebeenthen more strictly observed than any of the other three,because in that monththepaganArabsusedto fast. Rwnazan, which was afterwards set apart by Mohammedfor the samepurpose,

was,as just abovesaid,in theearlierhistoryof Mohammedanism spont in drinking and riotiousliving. By reasonof the profoundpeaceand securityenjoyedin this month,onepart of the provisionsbroughtby the caravansof purveyors annually sent out by the Korcsh tribe for

the supply of Mecca* was distributed amongthe people,the other part being, for thelike reason,distributedat tho placeoEpilgrimage. The

observance

of the

aforesaid

months

seemed

so

reasonable

to

Mohammed,that it met with his unqualified approval,and it was accordingly confirmedand enforced by several passagosf of the Koran,

whichforbidthe wagingof war during thosemonthsagainstsuchas acknowledge them to besacred,but grantthe Faithful at the same timefull permissionto attack thosewhomakeno suchacknowledgment.

Fasting,or whatis calledRamazan,is, amongthe variousmain

practices of Mussulmans, the third point of their religion-dutyof suchgreatmoment, that Mohammed usedto sayit was" thegateof religion," andthat" the odourof themouthof him who fastethis more

grateful to Godthan that of musk;"while Imam Gizali,oneof the

prominent doctors of theIslamitic faith,reckons fasting'"one-fourth * SeeJKbfYMH Chapter106,entitledKoresh. f SeeJCmm*Chapters 9, 2, and4,

[

27 3

part of the faith.'* The reasonwhy the month of Ramazanwas

selected for tins purpose was,asalready stated,that onthat monththe Koi an wassent down from Heaven.

It is, moreover, expresslyadmittedby all Doctorsof theIslamitic faith and authoritativelylaid downin almostall the religiousworksof renowned spiritualpreceptors of the Moslemdoctrines,that impiousand smful Mussulmans,when they die and are buried, suffertill doom's dayeverysort of privation and difficulties for the wrongsand vices they havecommittedin life. Such miseriestheyundergofor the full elevenmonthsof the year saveand exceptduring the holy monthof Ramasan,when their sufferings and trials cease,from the day the moon of the month appearstill its closeon the first day of Shawal succeeding the " Ramazan" " Another tradition is that from the first day of the

" ftamatan" to its termination, the gatesof Heavenare laid opento the worldand those of hell literally shut againstit; meaningthereby that during the sacredmonth, the world and its creatures experience vaiieties of good, peaceand comforts.

Accordingto Mohammedan divines,there are three degreesof fastiug: (1) the restrainingof the appetiteand passions ; (2) the restrainingof the differentmembersof the body, suchas the ears,eyes, tongue,hands,feet, and othermembers,from sin ; and (8) the spiritual fasting or the contemplationof God. TheMohammedans are obliged,by the express commandof the Koran,to fastthe wholemonth of Ramazan, from the first appearance of the newmoontill its reappearance the next monthduring the wholeof this time they aresupposedto abstainfrom eating, drinking, and licentiousness, from daybreaktill nightfall or sunset. And this injunction they observeso strictly that whilethey fast they suffernothingto entertheir mouths, or anypollutedthing to touchtheir bodies,esteemingthe fast broken if they smellperfumes,or bathe,or even swallowtheir spittle ; some beingso cautiousiihat they will not open their mouthsto speak,lest they shouldbreathethe air toofreely. Thefast is alsodeemed voil if a mankissesor touchesa woman, or if heexpectorates designedly.But after sunsettheyare permitted to refresh themselves, and to eatand

C 28 ]

rinkandenjoythecompany of their wivestill daybreak ; thoughthe norerigid beginthe fast againat midnight. PiousMussulmans spendthewholeof theRamctzan in snyingprnyjrs or in doingsomevirtuousdeed. To commitor to be implicatedm my crimeduring the month is to them an unpardonablesin ; andit is not unusual to see confirmed drunkards become at tin's sacred season sober

men, Ramazanis consideredso purifying and important a festival that

thosewho throughouttheyearneversaya prayeror do anyact of religiousworshipdevotethewholeof the monthto prayersand religious dutiesas an atonement for their past sins, andas the safest wayto heaven,which, as they say, is reservedonly for men of virtue. From morning dawn, or three o'clock A. at. till the Appearance of the stars

at night, whichis generallyseveno'clockin the evening,all good Mussulmansabstainfrom everything which it is supposedis likely to break

their fast,and spendthedayin readingthe Koran,sayingtheir piayers, or in doingotheractsof piety. Theirfirst meal,with whichtheybreak their fast in the evening,consists as a rule of all mannerof vegetables andfruits. Thesecond meal,whichfollowsshortly after the first one, consistsof bread, meat, boiled rice or pilao and any other soild food

whichtheymaylike to take. Thesetwoare the principal mealsthey have in llamazan. At 3 o'clock in the night, i. e., somehours before

sunrise,theydrink milk or takesomelight icfreshrnent as a prevention againstthirst duringthe day. Promthefastof Ramazan none,sogoes traditionor precept,are excused,excepttravellers and sick persons (und^rwliichlast denomination the doctorsinclude all whosehealth would manifestly bo injured by their keeping the fast, such as women

with child, or womennursing, superannuated persons,and young children); but even these arc obligedassoonasthe objections mentioned ceaseto fast an equal number of days at any other time of the

year,and breakingthefast canonly beexpiatedby alms-giving. Fasting, it is held and maintainedby doctors of Islam, is dearly

lovedby Godbecause it coincides with the numerousqualitiesof Him who does not eat and drink.

Those who do not observe the llamazan "

will neverbepermittedto enterat thegateof heavencalled«*ruiyan throughwhichwill beadmittedonly thosewhohaveregularlyobserved

C 29 ]

theholy fasting;andthat,according to anothertraditionsavethe one just abovedescribed,such defaulters,if theyintendto atonefor their pastneglect,shall haveto fast sixty days for each day so lost, and to daily feed sixty pauperstill the last day of Ramazan.The above detailedreasonable causesonly as sickness, superannuation, etc.,entitle peopleto exemptionaccordingto religion. But in that caseeven

they mustgive almsaccording to theirmeans or mustasalready said fast an equalnumberof daysat any othertime of the year. Mohammedanism aversthat everypiousgoodMussulman,on beingadmitted

into heaven, will beprovided with nymphs or howis,according to hie virtuous deeds; but to him observingthe fast an additionalnumber will be allotted. The month of Ramazanhas a celebrated* night termed " shab-i-Jcadar" or the night of greatnessand pre-eminence, happeningonceonly within the month. Opinionsvary and traditions differ as to the actualnight m question,but from reliableauthorities it is assertedthat it occurs on one day of the month, twenty-seventh being the surest day of its | occurrence. Influenced by the motive

to benefitby the blessingsof the happiesthour,all orthodoxMussulmans keep up for nights together watching for it, but the majority do not succeed, as the knowledge of the hour is confinedto a select few. Ramazan> in a clearer sense,meansthe time only for worship

$nd prayersand not for any earthlyobject.In Ramazan, Mussulmans must, so saystheir religion,thoroughlyabstain,or try to abstainfrom

wordlythings and pursuits,asmuchastheycan,in orderthat they may not be tempted to render unholy thesefasts. Any person, who, notwithstandingall temptations,observesthe Hamazanin its

entirety,is saidto bemoremeritorious thanthosewhoIiavafastedin retirement. In Ramazaneveiy Mussulmanis expectedto strictly

adhereto all the prescribed forms of prayers, to draintheircoffers for the poor,andto do everysortof goodhecanto obtainhis salvation in the world to come,and to enjoyGrod'sfavourin the world

here._Xheonly,noticeable prayerof Ramazan which is a special

service keptapartfromothers andexclusively heldin connection with * SeeAlcoran, Chapter 97.

f SecCLapter " 8hub*i*Ba,rat? page19-20, line32.

C 80 ] the fasting, is whatis calledtarawih. This prayeror nemazis kept vrith preat ceremonialand pomp in all the Moslemmosques which

are speciallydecorated: andonthis occasion hafizes, (those whohave got theKoran by heart)daily leadpeoplein prayer and orally recite

pft-^ages of the scripture.Prayersare held onlyin thenight time whenMussulmans in a bodyrepairto their respective mosques to hear thewordsof the Koran whichtheyreador hearthroughoutthemonth. The first of Shuwal is the "Bed"

festival, Tvhich is the day of

pleasureandrest afterthehard fatigueand sufferingsof the Ramazan. On this day all Mussulmans,howeverdivided they may be, are sup-

posedto mix with and embrace eachother. If onewishesto ascertain the true essenceof Islam, he may call on this day at any Mussulman's house, where he may learn what Islam is, and how it is maintained and solemnisedby its believers. This Eed day and the succeedingtwo days, are celebratedwith great eclat.

As per usagesandrulesin forceand useof all Muslim families, prayers of a specialorder and of an identicalnatureareheldon the Eed and the Bakur-id* days; and the sameare finished before 10 A. M., of thesedays. In someplacesandmosques theseprayers are saidearlyin the morningbeforesunrise; andin othersat different hours, varying from 6 to 10 A. M. No prayers are, however, allowable after 10 o'clock, or at noon, from which moment commences

the usual daily proper, the zohur^which nullifiesanyprayerother than itself.

It

is

on

this

sole account that

Mussulmans finish

thesetwo festival days' prayersbefore 10 o'clock as a matter of convenience and course.

Let us here add that the annual celebr&dons

Mohurrum,f Ramadan,Eed or Idulfitir> Hujj^ and BaJcur-idor JSedussoha, are the only feastswhichareequallyanduniversallykept up by the entire body of the Muslim community;while there are many festivals which,if observedby onefaction of the Mohammedans, *re rejectedby the other. r S'cr jjulvw-id seepage 35. f For Moliurrmi seepage6. { For Sujj seepage31.

[ THE

31 ] HU.TJ.*

Like the Ramadan, f this pilgrimageis one of the essentials of the Moslemfaith, and is only obligatoryfor thosehaving wealthand sufficient means of

undertaking the holy mission. Well-to-do

personsmust needsvisit the sacredplace,Mecca,onceat leastin their life ; for so saysAlcoran,and suchareindisputablythe holy Prophet's traditions. One dying withoutperformingthe pilgrimage,or Hujj, and havingno valid causefor suchfailure,mayas well die{ a Jewora Christian! In Islamitic faith what Godhasspeciallyordainedas a boundenduty of mankind for action in the universeis termedfurz, meaning,thereby,an act to which every believerin Islam is imperatively required to adhere iirmly without failure, and the wilful renun-

ciation of which renders the violator absolutelyblameworthyand punishable T by God. Hvjj is likewiseone of thesefursw which * (Vide the Indian Daily Aews,Tuesday,November18, 1890, containing a paper on it by the Author )

f IToithe Uaaiazanseepage25 J SeeAotan, Chapter 2. ^f Though every Muslim is bound to make the Hufy once during his lifetime, still there is a saving clause-provided *' able" so to do. The discussions as to the definition of the elastic qualification attached to the injunction of the Prophet have been endless and undecided. As a general rule, however, intending votanes must comply with four conditions: (1) Professionof the

faith of Islam; (2) adolescence, generallyfixed at the age of fifteen; (3) freedom from slavery; (4t) mental sanity. To these some authorities add four more requirements,via " (I) sufficiency of provision; (2) the possessionof a beast of burden, if living more than two days' journey from Mecca; (3) security on the road; and (4) ability to walk two stages if the pilgrims have no beast Others, again, include all conditions under only two particular heads: (1) health, and (2) ability. It is even maintained by some, that those who have money enough, if they cannot go themselves,may hire someone to

performthe Hujj in their stead. But this privilegein the early days of Islam was very sparingly, if ever,used, and evennow it IB mostly consideredamongst the orthodox sects that pilgrimage (Hujj) cannot be performed by proxy. None the less,however, if a Muslim on his death-bed bequeaths a sum of money

to be paid to somepersonto performthe JSvjjonbehalf of his patron,it is considered to satisfyin a way the claimsof the Muslimlaw. It is also decreed a meritoriousact to pay the expences of thosewho cannotaffordto obeythe injunction of the Prophet,

[ all

32 ]

Mussulmans must maintain to the moment of their last breath.

Such a ffujj is provided by the religious law to be observed, made, and executedby moneyhonestly earnedor gained. Any fortune or valuables which may turn out to be bad and objection-

ablein thereligioussunse,i£spentor givenin God'sway and in His name, only pollute, corrupt, and frustratethe eagerlycovetedobject of the donors. The givers lose in despondence the goal of their

ambitionwhichso promptedthem to such"anoutlayin theideaof acquiring a heavenlyreward in the worldto come. Similarly, even alms-giving,involving debt or borrowingmoneyfrom others,if such liabilities empty one's purse, and reducehim to an abjectpoverty, is entirely forbiddenby the Islamitic ecclesiastical law. This strictly enjoins all to spendand giveawayfrom their stockin proportionate measure. Apropos ol economy, the everlasting good outcome of

all earthlypleasures, Islamiticprincipleis lucidly as follows:-" Reap freelythe haivestof the field of yourluck and enjoyout of it smoothly, and let others also partake of your merriment out of the treasure and wealth Providencehas given unto and bestowedon you. But doon no account run so far beyond the limit of plausible moderation

that you should ruin yourselfand therebybecomedespicable,both to the Giver of all and to His creation; and possibly become on that account so uselessas not to be of service to your own self and to others."

Theperformance of this sacred duty of the pilgrimagedevolves upon women** inasmuchas it doeawith men; and this solemnityis, as a matter of rule, observed annuallyat Meccain the 12th or last month of the year. It is brought to a final closeon the 10th of the month

termed " Zilhij," whichoaouth, asitsveryname imports, ispeculiarlyset apartfor celebration of theritual. Immediately onarrivalat Mecca, * A portion of the holy CUOMA called * Hashwatul-Haram,"or " the women'ssandedplace,'id exolasi\oly setapaatfoi andappropriated to female devotees. But the weaker tex J.J.G foibidclea.to go alone , if, therefore,a woman has no husband or noai . elation to piotect her, shemust select somemtuous

personworthyof confidence to accompany her,hiaespencea beingchaiged to her account.

[

33 ]

the pilgrims visit the holy* Caabaround whichthey go in procession seven times ; and take a like turn between the mounts Safa and

Marwa; and halt at Mount Arafat wheretheyslaythevictims(of the sacrifice),and shavetheir headsin the valley of Mina ; but before entering Mecca,and on their near approachto it, theyput on the ehram,or sacredhabit, which consistsof two wrappers-one about

their middleandtheotherthrownovertheir shoulders, leavingtheir headsbare. Theywear slippersfor coveringand protectingtheir feet against the toilsome dry sand. In the course of the useof this sacredapparel,exclusively appropriatedand reservedfor the auspiciousmoment alone, they avoid hunting and shooting; and this precepttheykeepand observeso punctuallyand rigidly that they, during Hie ceremony, do not kill even any vermin. But some noxious animals, as kites, ravens, scorpions, mice, and pariah dogs, they

areallowedto destroyand kill for the safetyand preservationof their lives against certain impending unavoidabledangerswhich, if neglected,

might beattendedby lamentableresults. During the pilgrimage the pilgrimsbecome so purely religiousin everyrespectthat theyconstantly and strictly guard their actions and words, and totally refrain from

all quarrelling, or ill-language, and all conversewith women,and indecent, obscenediscourse. They chiefly give their intention and mind to the goodwork they have undertaken,labouring, as they do, under the impressionthat any shortcomingin the dischargeof the ceremonialwill deprivethem of all the fruit of their earnesttoil, the subjectof their trip to the holy place. After the zealousobservanceof the foregoing prescribedrites which last till the 8th of the ZilTiij month,the pilgrims, at matin of the following day, proceedto Mount Arafat wherethey say their devotions till

sunset; and thence they march to an oratory called

Mozdalifa, lying betweenArafat and Mina, where they spendthe * (i.e.) The sacredand inviolablemosque, called "BaituUali or Muvjidulharam," containing a squarestone-building, the Caaba,which is of quadrcmgt^ lar form. For the fall particulars as to architecture of this edifice, we recommend to our readers the use of a map of Mecca which would, doubt-

less,give thema clearintelligible idea of the form, size,&c.,of the holy building.

C 34 I /

lightin prayer andin reading andreciting theholyKoranXAt a lertain raisedmonument, they throw sevenstonesat threetnarks or wllars,erectedin imitation, and representation of Abrahamwho,so

joesthestory,whenaboutto sacrifice* his beloved sonTshmael, was tccording to traditiontheredisturbed in hisdevotions, andin amanner ampted to disobedience by the wickeddevilwhom he then drove

*wayby peltingstones athim. Thisfinishes thepilgrimage, which finallycloseson the 10thof Zilhij f whenthepilgrims,havingslain theirvictims%andshaved theirheads andcuttheirnails,takeleaveof the holy Mecca,and makeway for Medinato visit theretheholy tomb or shrineof the Prophet. As to this visit traditionsaboundto the effect that visitors to it will experiencea peculieradvantage

and prerogative on the day of the resurrection, to wit: theywill be entitled to and deservingof the mediationand intercession

whichthe Prophetis told to makeand give effectto on the dayin question, when,but for his intervention andpleading,the causeof sinners,all believers in Godandhis followerswill be ableto obtainsalvationfor their past sins and vicesperpetratedand committedin theworld. Thisvisit to the tomb is said to be equivalent

to visitingtheProphet in person.Onapproching theshrine, pilgrims invokethe blessings of both the Prophetand God. They say their

prayers, repeating passages and chapters fromAlcoran,in honorand memory of thedeparted holy Prophet.Thisvisit is optional,and not so obligatoryas theffujj andtheotherpositivematerialreligiousprecepts. * See page 86, line 31 of the next chapter the " £ukar-i-id or Moslem Christmas*'*

f The Mohammedanyear being lunar and the seasonsbeing regulated by the sun, the time of the " ffujj" varies every twelvemonth, and occurs in spring, summer, autumn, or winter, as the case may be, the entire changebeing completedduring a cycle of thirty-two years. Whena BHJJfalls on a Friday, it is called uEhff4'jAXbaifl (grand and great), and it enablespilgrims to acquirevirtues and goodqualities more than they could gain in ten Hytfet. Such a grand Sujj Mohammedanshad on the 17th of July of the just past year 1891 which, but for this auspicious event, is especiallyremarkableand noteworthy in the Islamitio circle. | These victims must be either sheep,goats,kine, or camels; males,of eithe of the two former kinds and femalesif of either of the latter, and of a fit age.

t THE

85 ] BAKURJD OR

THE MOHAMMEDAN

"CHRISTMAS."*

On the tenth day of every Mohammedantwelfth monthcalled

Zilhij, is celebrated with greataclat,and with almostall thepossible pompand show,the Moslem anniversary, well-knownas theHoly Iduzzoha, or Balcur-id, on which occasionMohammedansof all ranks

and denominations areto be seenfrom earlydawntill middayengaged in special!prayers. Every Mussulman,howeverpoor he may be, is expected onthis holy festivedayto appearto the world'in resplendent apparel,to perfumehis personand garments,and to give alms to beggars. The bulk of the believersin the Koran-however

defective

they may be in othersecularIslamiticmattersandreligiousproclivities-must refrain on this sacredday from all earthlyconcerns, and keeptheday, to the best of their meansand ability, in entire consonance with the prescribedforaasanddictates of their religion, as (sogoestheir Faith), any departurefrom what has beenrigidly preordainedand exclusivelyreservedfor the day's celebration, incurs

heavenly displeasure for the transgressor, and renders him detestable and liable to excommunication. Influenced by the pure motive of observing the ceremonyin its entirety, Moslemsmake extensive preparations for the feast, and endeavour,by decorumand in mannersand

dress,to presentto the eyesof the nationan agreeable andinteresting

scene.Prayers,whichclosebyj midday,arefollowedby offerings to the Maker of All in the shapeof sacrificesof animals,whichritual

laststhreeconsecutive days. Thesesacrifices, whicharebindingonly uponwell-to-do persons, whenmadeby IndianMussulmans, consistof

cows, goats, andsheep; but,if offered byArabMohammedans, consist of a varietyof-nay, of almostall-quadrupeds allowable in religion, principalamongthem beingcamels,deer,&c. The offerer,after havingtheseslaughtered, largelydistributesthe meatamongst his relatives, friends,andneighbours ; andonthesethreedaysof merry* Vide the Intotm Daily JVfcw, Monday* July 28,1890,in which appear* an excellentnice paperonit by the author. f For theseprayersseepage30,para2,line 16. } SeeIhd.

[

86 ]

makings,*'.e.t solong as puchsacrificeis allowedin religion,presents from one to anotherare exclusivelyof flesh. Anentthis sacrifice, there is rife amongst all Moslemsa belief, founded on a unanimous

verdict of Moslemdoctors, and establishedupon an indisputable authority, to the effectthat the animals so butcheredservethe Moham-

medanson the day of judgment,whentheyride on themin crossing a bridgeor pathway,called Pul-i-sarat, and running between heaven and hell, through which every Mussulmanwill have to go before approachingGod to accountfor his or her respective pastwordly actions; andwhichnonebut the piousalonecan safely pass. Traditionsaboundasto theexistence of this bridge,and theonly admittedly sound undeniable conclusion, as deduced from them, is that once

passing the bridge is the third test out of severalothertrials which Mussulmanshave to experienceprior to their reaching God to answer for their deeds in the world.* The first trial is the death moment,

when,underawfulagonies and* pangs, dyingmen,if trueMoslems, haveto standfirm to their faith amidst all temptationson the part of the devil, who, accordingto Islamitic belief, then appears and doeshis bestto leadastraythe dying individuals/ reducing them to disavow Unitarianism, and the adventto this world of God's repre-

sentative, theHolyProphet Mohammed^ Thesecond trialbeingin the gravewhere(sogoestradition),whilethe deadareburied, two angels from heavenresort to them to inquire about their faith, i. e.9as to what

religion they embrace.The answer,if givenin conformitywith the Islamitic doctrine,paveSthe wayfor their everlastingpleasures and for calm undisturbedrest in the tomb till Doomsday; but the answer,if otherwise,subjectsthem to a variety of privations and sufferingsup to the dayin question. The bridge above referredto is, as per religioustenet,thinnerthanhair, having somemillions of miles distance betweenheavenand hell, and is invisible to unhallowed

beings,whosesuccess in crossingit restsmateriallywith the serviceand assistance of the animalssokilled onthesethree sacreddays. The so-calledsacrifice, so says religion, dates from time immemorial, and takes its origin from the time of the Holy Prophet,Abraham, whom Godfirst enjoinedto kill in His way and nameonethe dearest to him of all earthly objects,meaningthereby the sacrificeof his

C 37 ] own beloved son, Ishmael, whom, when he was about to kill, was desistedfrom so doing by the Almighty Creator, who asked him to replacethe son by a goat, which he slaughteredthere and then. This,

Mohammedanism says, was with the object of testing Abraham's obedience to God, who,seeingthe trial so fully realised,pronounced him to bea truly obedientslaveand friend of His, and, to perpetuate whosesacrifice,declared the samelawful for all Mussulmanshaving meansandmight of keepingand cherishingit. The Zduzzohais, in a plainer expression, the time of the visit to Mecca, which visit is

termedHujj, or pilgrimage,and whichis annuallydone by millions of pilgrims who repair thereto and makethat Hujj on the 9th of Zikad,

i. e.j oneday previousto this dayof sacrifice,whichthis year (1891) andthelast year (1890)fell respectively onthe 29th andthe18th July. This Hujj is obligatory wholly for men of substanceand means, and

is oneof the very virtuous actions of goad Mussulmans. (See the precedingchapter). In fine,what Christmasis to Christians so this Bakurid is to Mohammedans; and hence, in non-Islamitic circles,

it generallygoesby the nameof " MoslemChristmas."

t THE

38 ] "UBS/1*

Urs is a thoroughArabic word, which, though having one etymologicalsequence of the sameprimitive stock and derivation, and beingof similarly one orthography,or spelling, is pronounced and uttered in two distinct methods. Its one elocution is Irs, mean-

ing honeymoon, or the wedlock tie of the bridegroom and the bride,or the dinnerservedrelatingto a matrimonialrite. Thesecondpronunciationis Urs,whichtendsto signifyand imply a synodicalgathering of Muslims,keptup in memoryandhonorof somedepartedsaints. The synonymyof the Irs being Arous, and the pluralism of

both the forms stands the only one Arais.

Synthetical com-

position in an intelligent comprehensive and lucid sense,of the theme, as comparedwith, and judgedfromthe existingpractices of the many Indian Mussulmansof the day indicatesa dinnerparty,

or Mujlis,observed annuaHf by themin expression of their unaffected purelove and regardfor most of their sainted persons,including parents,teachers,and other kinsmen of reputation, or of some respectable standingin woldlysocialcareer. This Mujlis, or meeting, whichis convened everyyearon the exactdateof the deathof such departedpersonages, is celebrated with great solemnityby Muslims to perpetuate the memorable antecedents, and worthynameof theeminent persons so deserving of the specialmemento. On this occasion,the observerof suchceremonialinvites his acquaintances,kinsfolks, and

other admirersof the worshippedindividuals to dinners, soirees, picnics,and different entertainments. Dancing men and musicians,

knownas Kowals,whoseprofessionis completelygiven to such ritualism, are commonly,and as a matter of rule, hired by all observers

to recite,read,and sing elegies,lyrics, odes,ballads,or sonnetsin commendation of thevirtuousand noteworthydeeds they (the worshippedcharacters) did whilealivein theworld. They(the Kowals)alsodilateon the personalbeauties with whichtheywerenaturallygifted, andtheextraordinarypowersof whichtheyweresingularlypossessed, andwhichtheygavevent to as astoundingmiraclesto men of their * Videthe In&m Daily New, Monday,February2,1891, containingthe author's lecture on the subject.

C 39 3 time; andtheseKowalslikewisedetailtheexcellence andsuperiority they (the adoredindividuals)had in point of their respective merit* worth,and statusin thewordlycircle,and,more particularly,the virtues constituting them as mendetached and snatchedawayfromthe ordinarywordlybeings,and asthe onesentitling themto the adoration and reverence of the populace, and befitting them for the occasions of convivalities. Moulviesor otherscholarssolemnisingthis sort of feast, give it an uncommon namewhich,in their ownphraseology, theystyleas Mujlis-i-*ur8. Largecharityand prayerswith earnestdevotion,in honor and memoryof suchdepartedsaints,and for the generalgoodof their migrated souls,are primarilytheactionsof the fervidvotariesorzealots of the ritual. On the daythe ceremonyis held, the housewherethe same is to be performed,is beautifullydecorated with all practicable embellishments ; and in theevening-in many families in the dead of night-the tomb or shrineof the personages worshipped is washed by the observers who, after this is over, repeatin conjunctionwith otherMoslemssome chaptersof the Koran, and go in procession roundthe graveseveraltimes. After wipingup the water encircling the tomb, they coverthe tombstonewith a new sheet made especially for the occasion. It is only oncein the year, and that even on this

opportunity that a newchadur,or sheet,is changedand givenby the solemniserswho have made this " Urs" as the single instance of supplyingthe repositoryof their saintswith a cloak,as affording the protection of the depository. The charnel-housebeing then locked after the completionof this changeof mantle,the chantryis soon enlivened with

hundreds

of souls who chant masses for the

saints, as well as for the donors of the endowedproperty containing

the sepulchreof the object of veneration. After the usualprayers have beensaid sweetmeatsare distributed to partakers in the ritual,

and theold worn-outchadur(sheet)takenawayfrom the burial-place,

is keptbyferventzealots as holy remains,whichin parcelsare sent round and given to all followers of the saintsas rich and valuable

presents,which,in most emergentcases,servethem as amulets or charmsagainstimpendingevils,or as safedefensibleproofsagainst the hauntingof harmfulgoblin* or spirits.

[

40 ]

Theseusages, whicharemainlypractised by IndianMussulmans, and hardly observedin Arabia the mother and fountain-headof Islam, consist of theexistence of the varietiesof essentialmaterials to enumerate which would need elaborate detail. It will on this

accountbe enough,to say that followersof specificcannonised men havesuch festivals in commemoration of the anniversaries of the

saintsof the schoolto whichthey respectively and individuallybelong, andwhosememory,as firm adherents,they deem it their duty to annually cherish.

Mohammedans styling themselvesJTadfn'a,* Chishtees,* NukhBhbundias,*Saharwardtasfandothers,professingto be disciplesand followersof someparticularsaintsor religiouspreceptors and leadersof their schools,alonekeepthis Z7r$,asindicativeof their obedience and homageto suchsaintsfrom whomtheyhave receivedtheir religious instruction, for the sect they adhereto.

Following theseaspirantMoslems,otherbelievers in Islam, too, have such celebrationin honor of any of their leadersfrom whom

originatestheir knowledgeof their respective persuasions in Islamaisra. Others,alsostrict in their religiousproclivities,havesuch ceremonial in memoryof their parents,teachers, and othereldersin the family, whosepositionin the tribe happensto be deservingof a synodic observanceof the kind. But none of these anniversary celebrations

do in any wayreceive sanctionfrom theKoran,nor do the sameappear anywhere as aaauthorityin any of the ecclesiastical booksof faith. Doctors of Divinity pronouncethese rituals as blasphemous deeds,andholdperpetrators of suchactionsas sinners. The decisive viewof all doctorsis to the effectthat, in absenceof an authority to upholdandmaintaintheseusages,and the samebeing not done at all in the time of the Prophetand his four Caliphsandimmediate followers,noneof whomappearto havedonethesethings themselves, or licensedtheir followersfor their observances ; thesepractices,if continuedas they are now, would seriouslyrenderthe perpetrators .tothedepthsand abysses of miseries, troubles,and difficultiesin the worldto come,whentheywouldbeseverely takento task,and severely * For these sects of Moslems see the foot-notes

page 17.

and the line IS of the

[

41 ]

handledby the Maker of the Universe,who has totally enjoinedall His creations to be away from the contact and touch of all such

profaneand sinful things. Other sound,credibletradition is that the Prophetwill not extendhis handsof blessingsto those creating, and causingto create,any innovatedpracticesin Islam of the kind under notice. It, therefore, behovesall true believersin Islam to avoid these

unauthorisedmalpractices, whoserepetitionwill only subject them to no advantage,earthly or heavenly,but will on the otherhand,make themlessableto bearthe bad effectsresultingtherefrom.

THE

CHEHLTJM."

The chehlum-a Persian wordwhich literally meansfortieth-is

thefuneralobsequy observed byMoslems onthefortiethday,calculating from the dateof an obitury of some of their kinsmen,friends,and acquaintances, and kept with greatsolemnityandeclatin honor and memoryof suchdepartedsouls. It is a general belief amongstthe communityof Mussulmans, that, whena Moslemgives up the ghost, his soul haunts and lurks aboutthe placewherehebreathedhin last

for fully forty daysfromthe date of his demise : that it (thesoul) comesto visit the quarter it left, with the idea and. conviction that its

survivingrelationsand acquaintances mayshowpity to ft by offering prayersand charity for its goodand salvationin the migratedregion of the heavenabove: that in case ft findsits survivors doinggood for its well-being,rest,happiness, and welfarein its changedcareer, it devoutlyand heartily prays in return for their safety,'pleasure,and comforton the earth: and that, in thereversecase,whenit perceives its peopledoing naught for it, or entrapped in vicesopposedto the dictates of I slamitic faith, it curses them and invokes on them

heavenly displeasure for their negligence and foolishrecklesspursuits devoidof all religiousprinciples* Actuatedby this motive,Moslemsmostlyof the rigid orthodoxview and proclivity-devote themselves to doing some good, in the shapeof prayersand charities,to their deceased relativesand friends; and consequently, from the time and hour one dies or goes to the way of all departed, Moslems hire

Bqfizw (thosethat havegot the Koran by heart), and Moulvies or Mullahs(learnedpriests)to offerthe requisiteprayersto the departed aonls which arethus remembered for forty days,reckoning,as above fcaid,from the actualdayof the mournfulevent,requiringthe celebration of such ritualism.

Beforeenlargingupontheperformanceof thechefilum,it would be muchto thepurposeand appropriatefor the properenlargement and narration ok' the thetno itself, if contemporaneous and equal matters and rites of note and consequence, done and kept up in

* &M~ti&~inftian JDuity Mw*tThursday, February 19,1801, baring * paperonthetub^eet. by thepamphleteer.)

f

C «

]

(connection with the chehlum undernotice,be likewise detailed, either in their entirety, or sketched in brief, to give someidea of the sister celebrations solemnised aproposof the chehlumunderremark. Immediatelya deathtakesplace,peoplemuster aroundto pay to thedeadtheir last tribute, whichconsistsof (a) sayinga specialprayer termed nemaz-i-janazah: and (b) of burying the coffin. On the burialdayit is customary for relativesonlyto give moneysand clothes in charity for the good of thedead,and this they do beforeor after depositingtheir deadin the grave. Friends, whoseconnectionwith the deadwasmerelyby acquaintance andnot by blood,or family tie, also give away charities ; but such friends are generally rare, /nscm, which meansmankind, is made of " ins or uns," signifying affection:

and theentireworldcomingunder the categoryare supposedto be persons having and possessing some affection. Hence it follows, and is commonly held that Moslems in particular and the world in

general,possessed as they are of affectionso planted in them by Nature, should at least do something good to their brethren in any way they can; and should nowise forget their forlorn departed friends or relatives in times of such difficulties, privations, miseries, and sufferings. Pious Mussulmans observe this with such strictness and de-

voutnessthat theyevermakeit their rule and sacredduty of being of someserviceor helpto anyoneof anycreedor color. Jt is only the self^aspirantmen dying after earthly glories,andfor selfish sordid interestsand motives, that they stand neutral to good to none but to themselves.

Fromthe dayof death,Hafizesand Moulviez,who are hired on somefixed remuneration,begin reading the Koran till the chehlnm or fortieth date; and on the third or fourth day after the obitury is

solemnised, a pleasinglittle rite calledchaharum,* on whichopportunity Moslemsgather round to rente and read passagesand chapters of the

Koran to the memoryof the departed; which being done,people separatewith offers of betels and particular sweetmeatsknownas nakooldanas,which alone have now becomethe fashion with the Muslims to give awayas presentsto guests invited on the occasion. * Chaharunt means * fourth,'

c 44 ] On the tenth day is performedthe rite called dasman,when1 beggars are servedwith meals. Similarly, an occasionis observed on the twentieth or lismandayafterthe obitury; andthelast ceremonial is the ckeklumwhen',Kke lisman and dusman,paupersare sumptuously fed andclothed; and that bringsto a closetheritualism in connection with deadpersons. Regarding such rites the verdict of the entire doctors of faith, as coupled with that of the leaders of Islam, is that these are

thoroughlyunlicensed andunlawfulin thesenseof thedoctrinalfaith ; and that, absolutelyinnovatedas they are, they are completely abominable; and the perpetrators thereof stand greatly punishable by the Maker of All. What Islam allowsin this connectionis openly to the effect that

(a) prayersandcharitiesin memoryof deceased personsmay alone stand as good and performable ; (b) that for keepingeven these under clause(a), it is needless to fix a certainperiodor time; and that (c), the samecansafelybe doneanytime the doerslike, and find themselvesable to do to the best of their meansand position. Anent the haunt of the soul or roohas aboverepresented,opinions of doctors of divinity differ. Some hold it sound, and others pronounce the same as a thoroughly stupid idea, as they avowthat,. on the demise of a person, his soul or rooh is taken by death-

angelsto the regionabove,, and keptcloselyconfinedtherein a place called Illin * or Siffin, from which the sameis to be let off only on the

judgment-day, whenpeoplewill be summoned individuallybeforethe All-Powerful God to account for their deedsdonein, the phases,or runs of their wordly career. It is, so say doctors, only on this event that the roohso confinedis let off to return to the departed and' left

bodies to enliven and reanimate men to so answer for their

earthly actions.

It now remainsto betold, andproperlyexpounded to thepublic as to theclassof persons celebrating thesenegativedisallowedusages. * Illin

means an abodein the sky for confinement of souls of good pious

persons, whentheydie away from the world; and sijjin is likewiseanotherdwelling for sinnersand unholy men.

C «

3

tt is nonebat theilliteratebenighted portionof the MuslimFlock who, owing to their sheerignoranceof all Isiamitic matters, so Mindfullyand superstitiouslygive themselves up to such observances. It is high time for the rising Indian Mussulmans,who alonehave such celebrationswhich are foreign and highly unknownto Arabia, the mother and fountain-head of Islam, to stir up and do once for

all these ceremonies opposedto the very text and spirit of the ecclesiasticallaw of faith.N

C 46 ] THE

N*a*twhichin Persianliterally meanssupplication6r humble request,practicallyparticularisesa current usageamongstIndian Mussulmans whoobserveit in prescribedforms,in memoryof, and for salvationandgoodof departedsaints,friends andrelatives. The Moslemsofferprayers,stylingthe sameasntaz, which theysay over sweetmeatsand other eatables, Ac., while in the act of holding neaz,

at the end of which they distributeto othersand enjoythemselves the eatablesso consecratedby neaz. Most Moslemsdo not allow any

portionof the neaz eatablesto begiven to strangersand to those not allied to them by relationship. Othersstrictly confinethe neaz

articlesto pious Mussulmans,whetheraffiancedor otherwise,while othersagainextend thesameopenlyand liberallyto all of anysect belongingto theIslamiticflock. Theneazis much morea vowthan anything else,and it is thevotarieswho observeit in fulfilmentof somepledge or promise madeby them for the attainment of certain

objectsor purposes. Sometimesbarren persons make vows for fecundity,andvowsare formed for someearthly andprivatematters which, being obtained, the votaries hold the neaz in honor of the

departedsaints or the persons by invokingwhosedepartedsoulsand throughwhoseblessings and interventiontheyhavebeenableto gain thecoveted object. The performance of the neazrequiresgreatand peculiar preparations. The votariesmake arrangements for the occasionwhen oftentimes - though not invariably - they have play Actings, merry-makings, dancings and shows, &c.

Neaz said or

done in caseof deceased relativesand friends is entirely for the purposes of thedeceased's salvationandgoodin theirmigratedcareer; and is for no selfishinterest or motive, as in the caseof saints. The

practiceis so popular with IndianMussulmans that, in all timesof distresses and worldlytroublesand anxieties, theykeeptheneazas a preventionand safeguardagainst all difficultiesdisturbingthemin thecoarseof life. But sucha ceremonious rite, that is barelyin use in foreign and civilised climes otherthan India, is notconformable * This appearedin the form of an article by the author in the JbUy JVSww, Saturday,June 6, 1891.

[

«

3

the MohammedanecclesiasticalLaw of Faith, so far as its modes of observanceare concerned. The abovespecifiedceremonial forms,

and not the neazitself, areobjectionable in the senseandmeaningof Islatnitic doctrine. Theapprovedmannerof celebratingthe neazis that (a) sweetmeats andothereatables, &c,,maynot beusedwhileholding prayers,whichshouldbedoneby themselves without any addition in anyway; (b) that, after sayingthe prayers,whatevertheymight be,charitiesin food,clothes,money,&c., shouldbe givento the needy and to thosewhoseindigentcircumstances deserve pecuniaryaid ; (c) that the basisof the neaz needs essentially and alwaysto be on the

. only true principle of doing good to departedsouls,for whomthe sameis keptup, and nothing further ; and (d) that the neazshould nowisebe confronted,intermixed, and confusedwith matters evidently against the spirit of Islam. In having the neazto the forms innate in them, Moslems of the

dayhavebecome muchmoresinnersthan devoutgoodcelebrants. Shirk, in Islam, means mixing other persons equally with God in His qualities and actions,and thinking others to be partly or wholly

possessed of the powersexceptionallywith Him and absolutely beyondhuman skill, means,control, ability, energy,andauthority. Invokingthe soulsof saintedpersons and othersfor succour in earthly matters or anything, and asking assistancein anyform and shape fromany except God,amountto turning asidefrom the Creatorand to makingothersequalto Him, and therebyto beperpetrators of the «&>£, the worst class of unpardonable sin, which, on no account, lets the doers enter Heaven, or rather subjectsthem to continuous

sufferings,miseriesandtroublesin dungeon-hell. The neaztste,by resorting to othersfor help, renderthemselves shirkieta,and consequentlybecomeliablefor the Providential punishment codifiedand

providedfor the shirk offenceor sin. Commonsensewill never authoriseand sanctionthe solicitationof helpfrom inanimateobjects like theworshippedsaints or otherpersons. Onepersonallyhelpless and entirely dependingupon God,theHelper of All, canin no case

besupposed to beof any service or useto thoseseeking his support It is purely superstitionsand foolish to hold otherwise. God,with

His extended handsof mercyand gracewill, after duetermsof

punishment, forgive,so saysreligion,all sinsotherthanshirks to which,as He expressly saysin His HolyBook,perpetrators shall severely andfor oncebetakento task,and shalltotallybedeprived of His grace,favoursandblessings in the worldto come. His glorifiedwordstouchingthe shirkare the following;" Knowestthou, oh ye I childrenof the world: never prostrate for prayersto othersexceptthy Maker,andof Him aloneaskanything thou standsin need of. Do not thou compare any one with Him : consider and believeHim All-Powerful, and Highest of all the world

contains. BespectHim as thedoerof all, asthe only oneall in all i shouldstthou pray to othersand ask themfor help,makethou then thy own separategods, and fleefrom thy Maker, Who shallnever look with favour upon thee in the forthcoming world. Bewareof His wrath and the punishment He shall meteout to thee when thou

appeareth beforeHim to accountfor thy worldlyactions. Do never thouimitateidolaterswhohave Mindfully left their Maker,andmade myriadsof godsfor themselves.Thy Maker is readyat all hours to pardon thee whenthouaskestpardonof Him : andhence,unite thee in prayersto Him, and ask pardon of Him : for He is ever inclined to forgive."

In faceof suchan authoritative command, it is idleto imagine thattheformsof theneaz-andnottheneazitself-arenot objectionable,-nay, the same stand much moreabominable,and shouldin right earnestbe doneonce for all; and the pure authorised modes

like thoseabovereferredto besubstituted therefore forthepurposes that goadon andguideall celebrants of the ritualism.V

[ THE

49 J

" KOONDA."*

Roonda, as its nameshows, means anearthen potof a special form aud tout-a-faitdifferentfrom the mouldand natureof other Indianvessels.It beinga complete Urdooor Hindoostani word,its originis confinedto India, theemporium of objects usedin common life ; andit maynotbe mistakenfor its brotherphonetic wordJcoondd which,thoughspelledalike in English,hasa separate HMoostani spellingwith th or d addedto it to transformits pronunciation

andmeans abulkypieceof wood, usedin Indianfamilies forculinary purposes.AnotheridenticalwordKoonrra,whichmeans refuse, such as husks, hedges,&c., may not bemisconstruedfor Jcoonda under

notice. TheLoonda is a Mohammedan usagecommon to all Moslems inhabitingIndia alone,andis seldom metwithamongMussulmans

of foreignparts;andthe fact that it owesits existence to India, tallieswith thereasoning thattheusage is modernand chieflyIndian.

Thismodern practice, whichMoslems consider apartof theirreligion, consists of a peculiarprayertermedFatehaor Neaz,whichtheyoffer at anytimeand on any day of theyearin honorof theholyfourth Calif Huzrut Ali, son-in-lawand cousinof theProphet. In this ritual Mohammedans congregate to read and recitepassages and chaptersof Alkoran in the nameand in respectof the Calif, and after

they havemadethe customary prayertermedtheFateha,theysit roundto partakeof the food or sweetmeats (asthecasemaybe)preparedfor theoccasion, whichsometimes consistof ptlao, thewell-known Moslemrichly seasoned costly dish : and at others,of phirni, another exquisite dish dressedand cookedwith milk, cream,&c., but the use of sweetmeats is generalin the celebrationof this singularrite. The food, sweemeats, &c,, so preparedare placedin a large pot, the Jcoonda, out of which all who partakeof the ceremonyare required to take their respectivequotas, which they eat from one and the same

placeand platetogetherwith all thosepresent, and they arein no way authorisedto takeanysuchfood or sweetmeats awayto their homesor out of theroomor placewherethekoondarite is kept. Therethey are * This appearedas an aiticle by the author m the Indian Tuesday, June 2, 1891.

Daily

sumptuously fed andfitly served,and that closesthecelebration which, amongst all these, has for itself housesproperly decorated,furnished, scented, and illuminated. Most Moslems extend this rite a little further and observeit too for Hazrut Abbas, a descendantof Huzrut

Ali; and do it commonlyon theninth day of theHohurrum,but finish ifc actuallyon the fourth dayafterthe Mohurrumcelebration, i.¬Mthey commence on theninth of Jfohurrumwhentheyclosethe Jcoonda with the usualreceptacle whichtheyopen,andmakeuseof iu the forma above adverted to, four days after the Molmrrum ; but

a kooiufafor Huzrut Abbas,with suchceremonial, is veryrare. As alreadysaid,thefcoonda is solelyreserved for thelast andfourth Calif,

HuzrutAli, andis performed onlyin themanner above narrated. What adds to the general rejoicings of the commonality
Sunnis and the

Shiahs-are entirely done awaywith onthe occasionof the Tcoonda ritual, which both sectsconjointlyand harmoniously solemnise without any hitch in their fraternity, and this, includinga fewother rites,is theonlyopportunitywhenboththesesectsuniteagreeably. As to the reality of the koondausage,it may fairly be stated that

the same,utterlyinnovatedasit is, is anythingbut lawful according to thetrue spiritand essence of the Moslemecclesiastical lawof faith ; but saying or offering prayersin memory of a departed person, saint

or otherwise,is nowiseprohibitedin religion, providedthat such prayersbe simple, solemn,unceremom'al,and licensedto the extent of the standardrules and by-lawsof the Islamitic faith.

L 81 J THE KOOL. *

Kool,in Arabicand in the grammatical sense of thelanguage, means " SayYe !" ; andcustomarily signifiesa usage the IndianMussulmansperformin connection with the funeralobsequies whendeprivedof

relatives andfriends&c. TheKoolislike theNeaznoticedin the previouschapter;f and on this occasion, too, similarto theNeaz^ theyhold prayersin memoryof thedeparted, to whomthey do homageand pay respects by recitingpassages and chaptersentitledthe Kool. In celebrating this ritual they have the sameceremoniesas those observedon the

fourth dayof the chehlumrite previously$ noticed. Thespecificterm of koolgivento this ceremonial, is duebecause four principalchapters, beginningwith the word Kool>are recitedon this opportunityalong with other parts of the Koran. Thesefour Kool chapters,whea literally translated,arerespectively in the followingwords:I.

" Say,0 unbelievers, I will not worshipthat whichye worshipy nor will ye worshipthat which I worship. Neither do I worshipthat whichye worship. Neitherdo ye worship that which I worship. Ye have your religion, and I my religion." II.

*«Say,Godis oneGodj the eternalGod. He begetsnot, neither is.He begottenand thereis not any onelike Him." III.

" Say,I fly for refugeunto the Lord of the day break,that He maydelivermefromthe mischiefof thosethingswhich Hehascreated; and from the mischief of the night, when it comeson ; and from the mischief of womanblowing on knots ; and from the mischief of the envious,when He envies." IV.

" Say, I fly for refuge to the Lord of men,the King of men, the God of men, tJtat He may deliver me from the mischief of the

whispererwho slily withdraws,who whispersevil suggestions into the breastsof men; from geniand men." * Vide the Indian Daily News, Thursday, June 11,1891, containing the author's paper on the subject. t See page 46.

t Seepage 43.

[ 52 ] Theseabovefour quoted chaptersareheldin specialveneration by thebulk of Mohammedans whouse themin all prayersand regard them as the best portions of the Koran, but in admitting this to be

correctto a certain extent, good orthodoxMussulmans,-especially thosehaving a thoroughknowledge of the Mohammedan EcclesiasticalLaw of Faith,-believethat everypart,word,line,passage, chapter and all that the Koran contains,are unquestionably correctin all respects ; andthat, to misinterpretor to interpolate disbelieve or falsify in any wayeven an atom of the Koran,is a heinous,unpardonable sin whichwhollyvitiatessuchculprit's faith and gloomilysituateshim in the category of blasphemywhich, on being establishedagainst any,

renderssuch blasphemer worthy of anda permanent dweller,of the dungeon-hellin the life to come. The Koran, the fountain-head and the very birth and root of Islam, is, so Moslemsfirmly believe,the exact and true word of God ;

and readingit is just asspeakingdirectlyto God, andto obeyit and believein all what it containsis to believein God andin the Prophet,

His messenger through whom it (theKoran)is revealed to mankind. Hence it follows and is reduced on an admitted basis of facts and rea-

sonings,that Moslemsmust nowiselessenthehonour,dignity,and degreeof any part of the Koran by giving it unduepreference to other portions, all of whichmust needsbeconsidered as equalandtrue in all points. BeadingtheKoran or recitinga part or chapterof it in memory of a deceasedperson, is nowhere disallowedin Islam, but is

rather allowedand sanctionedby the holyprophet. What is only objectionable andunlawful,is the innovatedceremonyor usageusually keptby Moslems in relationto such Koran reading. Thereis nouse, as Moslemsdo at present,of having in connectiontherewithsuch informalitiesas for instanceof keepinga dinner or picnicparty or entertainment, and of inviting and convening other assemblies or

mujlises(meetings)entirelyopposed to theverydictatesand provisions of the Mohammedanlaw of faith, which nowhere authorisesthe maintenance of a formality or an invented usage or customthat is

rigidlyrequiredby Islamto bedonein toto. Islamandits principlesand requirements aresopure and simple,that even anidiot cancomply

L 53 J with them with the greatestease: andthat, from Kings downwards, nonecan in any waygrudgeagainsttheperformance of theprescribed rulesand regulationsand bye-laws whichusuallygovernall, arewithin the reach of every one. In dealing with Islam, it would be meethere

to givein a few words the main doctrinesand preceptsrelatingto Moslem faith and religious dutiesessentiallyincumbent on all followers of the prophet.

To his religionthe Prophetgavethe name of Islam, whichword signifies resignation, or submission to the service and commandsof God. Islam the Moslemsdivide into two distinct parts ; tman, i. &, faith or theory, and din, i. e.t religion or practice, and aver that it is built on fundamental points one belonging to faith, and the other four to practice. The first is the confession of faith j that "there is no God but

thetrue God];andthat Mohammed is His apostle";andto this Moslems addsix differentelements, vis.:-(1) Beliefin God; (2) in His angels; (3) in His Koran ; (4) in His Prophet the Mohammad ; (5) in the resurrection and dayof judgment;and,(6) in His absolutedecreeand predeterminationboth of good and evil.

Thefour points relatingto practice are: (1) Prayers whichare saidfive timesdaily,L e., in the morning,at noon, in the afternoon, at eve,andin the night, to these prayers are addedthose washings or purificationstermedwazw whicharenecessary preparations required beforeprayers; (2) alms, consistingof cattle,i. e., of camels,kine, and sheep;of money;of corn; of fruits, viz.9datesandraisins; and of waressold,bargained, and bartered; (3) fasting or Ramadan ; and (4) thepilgrimageto Mecca. Beforebringingthe subjectto a close,something shouldbe added to the " Belief in God" the fundamentalposition on which is mainly

erectedthe superstructure of the Islatnitic religion which distinctly teaches that from the beginningto theend of theworld,therehasbeen, and for ever shall be, but one true orthodox belief; consisting, as to matter of faith, in acknowledgingthe only onetrue God, and believing

in andobeyingsuchmessengers or prophetsas He shouldfromtimeto

timesend,with propercredentialsand laws, to reveal His will and commandsto mankind ; and as to matter of practice,in the observance of the immutable and eternal laws of right and wrong, together with

suchpreceptsandceremonies as Godshould think fit to orderfor the time being, accordingto different dispensations in differentagesof the world.

Under claim that this eternal religion was in his time utterly corrupted, and professedin its purity, by no enemyof men, Mohammed

revealedhimselfas thejust true prophetsentby Godto reformthose abuseswhich had tremendously crept into it, and to reduceit to its

primitivesimplicitywith the addition, however,of peculiarlawsand ceremonies as required andsanctionedby JSTature for the prophet's action in this connection.The whole substanceof the prophet's doctrineIs principallyunderthis one article of faith that is, "there is but one God, and that he the prophet, is the apostle of God." Ac-

cordingto Islamthe prophetandthe holy religionhe gaveto mankind remain unsuperceded unalterableinviolable and imperishabletill Doomsday,i/

MINOR

AND PRIVATE

CEREMONIES.

Underthis head,the authorwishesto include in thisportion of thebookall the festivalscomingunderthe abovecategory; and to succinctlygive our readersa rough sketchand someidea of

the severalother minor celebrations currentamongstmanyIndian Mussulmans. We call these*minor' because they donottally with thosenoticed in preceding chapters,and form in nowaythesubject of observance by theMoslems at large. For the sake of brevityand convenience, let us firstarrange thesefestivities in a groupandproper order of form ; and then proceedto dilateuponall of themindividually and separately.

The properly groupedform, will, therefore, come under one classificationas follows:-(1) " Bera-i-Khaja-KJrizir";(2) " Bakra-

t-Shaikh-Suddo"; (8) «"Zearut-t-Kaboor or Mannit-Mangna";(4) " Mela-4-Dargah or Manmt-Charhana";(5) " Hazerat-i-bhoot-o-jin" ; (6) 'Rujjabt'; and (7) * Nowrox\ BERA-I-KHAJAH-KHIZIR.

The above literally means a raft floated in honor of Khajah Khizir, one of the prominent Prophets of the Muslim bulwarks of faith; and ordinarily signifies a peculiar rite current among Mussulmans of India. To understand the subject in its entirety, let us at the outset give our readerssome idea of the antecedentsand charac-

teristics of Khajah Khizir, the hero and object of thoceremonial under notice. The Holy Khizir ranks amongst the many renowned

Prophetsof old, and is one of the recognisedApostles of God: but what will strike our readersas strange is that the Holy Khizir,

who appearedin the universeas Deputy of God hundredsof years ago,is, sosaysIslam, still in existence and will live till the Judgment Day. To understand this, it should be borne in mind that, according to the faith of Islam, Alexander the Great,surnamed" Zool-Karnain"*, * Zool-Kamniii-Literally Alexander

meaning, one possessedof two ' curls' because

is said to have had such curls on his hair.

Some say that he was

'two-horned,' and his head wasfigured as *Ammon with the Ram's Horns on coins and medals.' Others trace the origin of the word to MJEanronmeaning the two worlds, since he is said to have ruled over the entire world and is further stated to have measured both land and water.

which only finds its particularly,

Hence, this surname

place in the Koran that calls him by this name

[

56 ]

m Moslem phraseology, wasa contemporary of theHoly Khizir who was on terms of intimacy with the Greatestof all the Monarchs that had then flourishedon the surfaceof the earth. Khizir gave him an account of " Ab-t-haiat" or ' Water of Life' which, according to

his statement,then existed in a certainpart of the world; quite obscure and unknownto any: and which had theeffectof rendering immortal those who drank of it.

Consequently,both proceeded on

their way in quest of the saidholy wateraccordingto the direction and address Khisir knewand gave. It is said that both walkedfor somedistancetogether: and while, midwayto their destination,came acrosstwo paths running in a zigzagline. Khizir, the Guide,ad* monished Alexander his fellow-passengerto go over the line he

pointedout; but Alexander,who wasobstinateandpretended to know better than his Guide, did not heedhis advice: and chose the course

whichto him seemed good in defianceof his Guide's direction and advice. The result that followed, as the outcome of the change in

the coursesthe two had pursued,wasthat Khazircarriedoff the palm and successfully returnedafterdrinkingthe Holy Water : while the unrelentingAlexander camebackutterly disappointed and dejected. Another tradition is that both went to the Holy Water which Kfrizir drank at once, but the Mighty Alexander hesitated as the water

appearedto him polluted and unclean. After Khizir had drunk some, he expostulated with the King to have a drink of it but at

last! when,after great remonstrance and argumentson both sides, theKing wentto drink it, God infinitely resentedand detestedthe King's vain glory and haughtiness,and causedthe water at once to

disappear fromhisvision. Thesequence of the aforesaidconflicting traditions, is that the King wasunluckilydeprived*of a drink of * The famous author Al-hqfa, who, is the Shakespeare of Shiraz,commemoratesthe incident in the following lines m one of his poetical works.--

*«Tahi daatan-i-Msmut ra chasood azrahbaraikamil; Ke khizir az ab-i-hewan

tishna nun arud sikunder ra."

(TRANSLATED)

'What use there is of a veteranguide for an unlucky personbecause £hMr hasbroughtAlexander backfrom the " Water of Life" asthirsty ashe

went/

Thisis equivalentto the Latin proverb: "Nisi dominifrustra" L $., unless

God be with you, all your toil is in vain.

C S7 3 tn<*Water. Now, to turn to the main subject, the said Kfitztr i? since then alive and will accordance with

Moslem

remain so till the end of the world. traditions,

the said Khazir

In

has a brother

named Khajah Illias of equalqualifications : and boththe brothers liavebeenentrustedwith powerto do goodto the inhabitantsof our globe. Kfasir is in charge of Land, and Illias, of Water ; and both help suffering humanity out of their miseries and difficulties iro land

and waterrespectively.But here-exists a greatdiscrepancy.Some believe KMzir alone to be in absolute charge of Water and Land: and to others, Illias is assistant and partner of Kktztr in all our worldly connections. In fine, Khizir and Illias make one individual

personin chargeof the globe,whatevermaybo his or their respectiveanI individual merits, goodnessesand virtues &c. It is a-belief

current amongstMoslemsthat, in sea-voyages, KMssirprotectsships< from being wrecked; and shields voyagersfrom being drownedor washed overboard.Travellers,in land, too, have their hardships guardedagainst by the KJnsir who, in-additionto the manyoffices Providencehas placedin- his handsr undertakesteachingall those whosedestiny enablesthem to be taught by him in the arts, and sciences, &c., in whichNaturehasendowedhim with knowledgesuperiorto anyhumanbeing. He is also said to have beentutors to many Prophets, Saints,<&c.,whomsoever Goddirectedfrom time to time to be taught by him. Inspired by this idea, Moslemsto this

day live uponhopesof beingso honoredand gracedby his teachings: to attain which they have a specialprayerin honor of the Khissir whosehelptheyinvoke: and many-luckypersonshave,so say the traditions, succeededalready in their prayers; andothers still expect to

prosper,if they acted upon the prescribedinstructions laid down? in this connection. However that may be, we have noiihing to say

againstthesetraditions. What ourprovinceis and whichaloneweare called upon to treat here,i? theceremony undernotice,and nothing else. Influencedby a pureloveof doing homageto their Sentineland Lord of Waters, Indian Mohammedanspreparerafts or Beras which,

ladenwith burninglampsand bouquetof flowers and full of fruits sweetmeats and other eatables,theyfloaton rivers, rivulets, oceans,

C 58 ]

seas, Ac.,in memory of SJdzirwhose blessings theysaythey acquire bysodoing. In thus cherishing theimmortalname andmemory of their everlasting Khizir, they keepup a festivalon a grandscale which consistsof generalmerry-makingsaccompanied by dinners and entertainments givento their relationsand friends; by charities,

to indigentpersons, andbymusics anddances &c. Followingthegreat procession, arepeopleof differentclasses and age who,in a body, repairto the banksof rivers,or theseaside, with all sortsof nice presents, in money,clothes,andeatables &c., which,onarrivalat their destination,they consignto the Waterin hopeof their being

duly accepted and received by Khizir. While,on shoreandbefore consigningtheir presents to the water, theyrecite prayersin honorof KMzir and beg his assistance in all worldly concerns.Theposition of the Mohammedansso doing, stands on a par with that of the

Hindoosworshippingtheir Holy MotherGanga.But this form of ritualism doesin no way find favour with the belief of Islamism which

is directlyopposed to sucha usage; it is anythingbut lawful,andthe doersthereofareclassed as sinnersbeforeGod. Prayerto any saint, holy Prophet,and piouspersonage, is nowiseobjectionable:but the ceremony referred to above,which has not receivedsanctionfrom any leader or doctor of Islam nor is it compatiblewith the provisions of

the Mohammedan Law of Faith, is thoroughly improperand wrong in every sense and letter of Mohammedanism; and should, on this

account,beinterdictedby our community, BAKRA-I-SHAIKH-SUDDO.

As in the accountgiven elsewhereof *' Bera-Rhajah-Ehizir? wewill beginthis chapterby giving a sketchof ShaikhSuddoto whom this ritualism owesits origin; and who is also the heroof this ceremonial.

Of the manyselections madeout of his biographies from various

Hindustani worksonthesubject, it appears thattheShaikhfiguredin theoldentimesasanArabicscholar ; and,by his masteryoverKoran andotherHolyBooks, hewasableto perfect himselfin certainpas* Seepage53.

[

59 ]

sageswhichendowedhim with superhumanpower and miraculous skill.

Thus, for instance,there are in the Koran some versesby the help of which ghosts,"genii, and all evilscan easily be cowed down,exorcised, or broughtunder the yoke and subjugationof those reciting these passages: there are numerousothers which could enable the latter i. «., personsreciting to obtain whatever they want from a

woildlypoint of view. Thosewhohaveacquiredthesevirtuesaretermed " Amils; "* and the officeand dignity of such *Amis' dependupon the penancethey have to undergofor years under difficulties and privations.

The qualificationsof theseholy menvary accordingto their different acquirements and merits. Somehavethe powerof ruling over all genii, ghosts and spirits and of getting their purposesanswered through their instrumentality. Shaikh Suddofalls under this denomina-

tion. Thereis a legendthat this Shaikhfell in lovewith a younggirl of unsurpassing beauty,the daughterof a king of his time. Of poor and humbleparents,the Shaikhcouldneverdreamof marriagewith her. Accessand entranceto the royal harem or zenana or even to the courtyard of the king's palacebuildings seemed almost impracticable for him : and, whenhe failed to gain his object by fair means,he resorted

to his Amilismand soughtthe help of evil spirits. By their aid he had her brought to his cottageeverynight whenshewasfast asleep and senther backto the palaceat dawn. To her ail this appeared as a dream. Being overvexedin mind, shereportedthe circumstance to her parentswhocausedthe Shaikh to be apprehendedand executed forthwith.

The notorious Shaikh, it is said, was unclean and impure

at the time of his suddendeath,or, throughthe help of the genii,he

mighthaveescaped thecapitalpunishment meteod out toMm. To cut the mattershort,the Shaikh,so ignorantMoslemsbelieve,still haunts * Amil-literally

meansa doer of a certain act; and it signifies religious

nendicantof the typereferredto here.-In Indian Law,Amils meanCollectors >rfarmersof Government Revenue:andthe word is derived from ' Amal or

E7m02' whichlegallymeans'management; authority; possession.' Sucha jlaaaof revenueofficersand functionariesexistedmainlyduring the reignof ..heformerMohammedan rulersandNobobsof Bengal.

L M

J

andworries theirwomen.Heis alsosupposed to harmchildren. To

dispel anddrivehimaway fromthem, theMoslem worshippers of this devil have an annualceremony in memoryof him, whichthey term *23akra-i-S?iatkk SuddoJthe subjectof this chapter.On this occasion

theyslaughter kidsandgoatswhich, in Hindustani, arecalled(Bakras' A regular feastis keptupconsisting of cooked food,breads, sweetmeats, &c.o?erwhichtheysayspecial prayerswhich,beingover,theydistribute themealamongst idigentpersonsandpartakeof themthemselves.It is sometimes accompanied by musicanddancing,and by therecitalsof

poems composed in commendation of the virtuesand excellences of Shaikh.Oftentimeswomen, 'possessed' by the Shaikh,aretakento the

placeof theperformance which,theyimagine, will instantaneously cure their sufferings.Froma religiouspoint of viewit is totallyunlawfulto celebrate suchan unlicensed customthat nowherefinds any support in the pure doctrinesandprinciplesof Islam. Those whopeiform this ceremony are, as a matter of course, classedwith sinners and

arein consequence liable to severe punishmentby God. Enlightened Mohammedans donot believein the existence of goblins,ghosts,&c*

Theceremonial ispurelyanIndianaffairandis notobserved by any oneout of this country,the motherof all superstitionsand foolish ideas. Innovators of unauthorisedpracticesare consideredas 'Biddatia

and Mushriks'or, in otherwords,theyaregreatsinnersandcannot be

admittelto Heaven.Theyaredoomed to goto theinfernalregions to suffereverlasting punishment there. HAZERATJT-JIN-O-BHOOT.

Ournexttaskis to noticethis ritual whichis analogous to the ceremony described above.It will,therefore, suffice to saythatMoslems observing it try by the samemeansto exorcise ghostsand evil spirits; this is doneby sayingprayersuponmen,women,and

children; andhere,too,theyresortto Amhm andits practices as they do with the " BafoaJ-Shcakh-Suddo." Both' of themare unauthorised anddisallowed by the Mohammedan Faith,

[

61 ]

NOWKOZ.

Theterm Nowrozliterally means' a newday? and indicates the anniversaryheld by Mohammedans in honor of the day o! the installation to the Caliphateof Huzrut Ali, * the fourth andlast successor,to, and son-in-lawand cousinof the Prophet. According to the Muslim Calendar this auspicious event falls on some day ia

Shaban,the eighth Mohammedanmonth corresponding to English March or thereabouts. This festival is solemnisedby Sktahg\in particular and by most of the Sunnisaswell. ThoughSMahsand Sunnie, the two principal sects of Mohammedanism,are divided in their creed, they still have equal regard and sympathy for Huzrut Ali. On the occasionreferred to above,Muslims illuminate and decoratetheir houses; and read passagesfrom Alkoran and other

religious books in praise of the Holy Calif and touchingon his remarkablepersonalities,virtues and miraculousdeeds which he revealedin his lifetime. Subsequentto thoserecitals, follows a peculiar

prayer termed 'fateha' which is saidin honor of the Caliph'ssoul: and, after the closeof the ceremony,sweetmeatsare given awayto the

guestsand others joining in it. Saying prayerto the departed soul of a saint,apostle,or evenan ordinaryperson,is in no wise objectionable in Islam.

Orthodoxy consists in one's performing what is

required of him by the faith of Islam, and nothing more; for the neglectof which,hewill be severely dealtwith by God. Similarly is the anniversaryRujjabi which most Moslems holdon a certaindayin Rujjub, the seventhmonth of the Mohammedanyear corresponding with the monthof Februaryin the English calendar. This ceremonial,which is solemnised once a year about the time aforementioned in honor of the Holy Prophet's celebrated

«MirajJ Night,' is quite consistentwith thecustomprescribed for the Nowroz; and it needsno further commenthere. * For a full accountof Ali see,amongstnumerousEnglish books,Sale'sKoran* f For a detailed narrative of the differencessubsisting between the and Sunnis vide the foot-note to the Chapter entitled the Mdhwnm, page6. t For Meratj.NitfU see Jftfel, page Ul, line 24.

[

M

J

ZEARUT-I-KABOOR OB

MANNIT-MAGNA,

Zearut means a visit, and Kaboor,tombs ; and Mannit-Magna

signifies' askingkelpof;' and thowholeexpression, whencombined, means* to visit shrinesof somesaints and prophetsand to beg assist-

anceof themrespecting concerns, worldly,personalor sacredotal.'It is a common beliefof tho benightedMussulmans that holy persons, possessed astheyare of supernatural powers,could helpthem,while theyare aliveandalsoaftertheir death. They say that ' saintsare immortal', and tfe&fc they do not die but are changedin the eyes of the

world; andthat,niceProphets, saints areentrusted with responsible officesfor the safetyof the lives of mankindand for the managementof

theworldlyaffairs: that thesesaintsserveGod in variouscapacities suited to their respectiveindividual abilities, qualificationsand ranks :

andthat somearelike sentinels, some,inspectors ; others,assuperintendents; andso forth. Thesebeliefsare worth especialnotice,which we transcribefrom the original tenets of the Koran itself and of the dicta of the MohammedanLaws of Faith. TheKoran is veryexplicit

in this respect. It clearlysays" Everythingis mortalandimmortality belongsto God alone." * Everything' includesangels,prophets,saints, men, and whoeverand whatsoeverare born and createdon the surface

of the earth. HeretheKoran makesno exceptionbutgivesa general commandment applicable to all of whatever denomination or cognomen. It is also evidentthat all Prophets,from Mohammed upwardsand includinghimself,havealreadydiedlike ordinarymen; andsuchhas, too, been the fate of Mohammed's owncaliphs,relations,successors and descendants.

If such an 'immortality* is only confinedto 'walis' or saints,

whywasit not likewiseextended to Prophets,the bestof all human beings. No answercanbegivento this. Mohammed,the father of Islam, died like anordinary man; and sufferedpangsand sorrows more than all 'his followers, and taught his disciplesnever to think that he did not die or that he had transformed his soul into some other

shapeor form. His elegantwordsbearingon the point run thus :"-

C cs 3 ' Knowyof all mybelievers that I dieasiny predecessors havediedj andthat all whohavecometo the world,mustdie one day: and that merelyGod-and no bodyelse-is everlasting.' Thenreferringto his deaththroesand pangswhichhe sufferedat his last moments,his glowingwordsare:-* Oh Angel of Death,use all violenceand troubleyoucanto meon this day,but promisemenot to molestand causepainto my adherents and followersat the point of their death: I cheerfullyand freelyallowyou,my goodfriendAngel, to subjectme this day to all sorts of miseriesand affliction for the Bakeof my poorchildren, the followerswhoaredearestto me of all*. To this the

angel replied:-(My King and Lord ! God is willing to let Your Majesty,His intimate,best and dearestfriend,remain in theworld permanentlyif you so like; and I am commanded by Him.to only conveyto youthe message of His impatienceand eagerness to seeyou : should you resentand declineleavingthe world,I wouldgo backto Him with this expression of yours,as I amstrictly enjoinedby Him to observe all homage andrespectdueto yourMajesty'ssupreme dignity,* Here,interiuptingthe angel,the Holy Prophetadds:-'I am myself most anxiousto seemy friend (God) so soonas practicable : so pray, do your duty soonbut adhereto the promisein reference to my followers.' To this the angelreplies:--«Believeme, My Lord 1 that I shall takeyour followers'livessolightly that they will feel nothing.' The Prophet,infinitely pleased at this assurance, with an outburstof joy hereexclaims:-'And so do I happily sufferyou to inflict all troubles upon me to-day/

Before reverting to the principal subject,let us note herethat what the Crucifixion of Christ wasfor the salvation of his followers*

souls,sowasthis in caseof Moslems whoseMost-Merciful-Benignant

Lord the HolyProphet hassorigidly and bitterly sufferedat his death-bed for the exclusive sake of theirs.

Theaboveadvertedto beliefas to immortality of saintsor waits

hasnothingto upholdit in faceof suchan express undeniable commandment ; and hence it is a purefiction. Anentthe Wall's offices of trustasthoseabove-mentioned, nothingof a reliable_character is

C «

3

feutidinIslamamimaybedisposed ofasa purefiction, asthofollowing quotations from God'sown Holy Commandmentswill show:-"

What-

everI havepredestined, musthaveits course withoutlet or hindrance; nonebut me(God) candoanything; ask,therefore,of me all you want and I will give it to you : hut if you go to a third person for assistance,makethen your own separate God, and go direct to liel! oncefar all." The Prophet's own example also fully illustrates this.

He neversaidthat he coulddo anything. He everprofessed humility andsimplicity,andopenlyavowedthat he wasa slaveof Godas every one was; with this only oneexceptionthat he was His Viceroyor Prophetdeputedby Him to showthe worlda good path and to stand a guarantee for their salvationin the nextworld. Thoughthe Prophet performed thousands of miracles butheneversaidthathehad donethem himself. All that hedeclaredwasthis :-" Whenpeopledoubtedmy ApostieshipInspirationand Prophecyand demandedmiraclesof me, I appliedto Godand He, out of His ownmercy,has shownthemall that theywantedfrom mein truth and proof of my Prophecyand Viceroyality."

In fact,helpin any wayandmatter emanatesdirect from God consistentwith the supplicants'own shareof whatNaturehaspreordained in their destiny which remainsunalterableand which none

save God can changefor goodor worsein the bestwayHe chooses. Verily, Prophets'and Saints' prayersare readily listened to. But when? Only in specialcasesand that even mustwhollycoincide with one'sportion of the fate foreordained and prescribedby God under His immutable Decrees.

IgnorantMuslimsin particularvisit shrinesof theseSaintsor Walis, and beg their assistance in personal matters; and whentheir

object is gained, theyperform theirvows bypresenting to theshrine sweetmeats, chadurs(sheetsof clothes)and otherofferingstheycan

accordingto their means.Music and dances also enliven this occasion. Assistance which they so demand of

the Saints,

is too often confined to successin some law-suits or other business

mattersor in casesof sickness,or when theyhaveto contendwith difficulties in their stragglesfor daily bread. Sometimes,women

C 65 J who are considered barrengo to solicit the Saintsto removethe curse from themand blessthemwith offsprings. Under the abovedescription comesthe rite known as MELA-I-DARGAH OK

MANNIT-OHARHANA

which has the same significance as the ceremonial described in the preceding article; with only this difference that Mela-i-Dargah

implies*a fair' happening at somefixedtimein the year in conjunction witha shrineorholyrestingplaceof someSaintsto preserve their memory by meansof and resortingto andadoptingthe abovenoticedcustoms and usages:' and * Mannit-4-Charhana' conveys the meaning of a

fulfilment of a vow madein respectto sanctifiedpersonages upon - attainmentof somespecifiedobject; and which the parties making' thevowperformaccordingto methodsas thosementionedabove.

[

66 ]

POSTSCRIPT. Thanh to whom thanks are due. THE

NAWAJBS

OF DACCA.

Of the Mohammedan notabilitiesof Bengalwhotakegreatinterest in the author personally and in his presentwork in particular, are Their HighnessesSir Nawab Abdool Ghani, Bahadoor, K. c. s. i., and the Hon'ble JSTawahAhsanulla, Khan Bahadoor, c. i, E., of

Dacca; both of whomhavefavouredthe authorwith their* portraits for usein this pamphlet,andhavefurtherkindly subscribed a suitable amountoft moneyfor meetingthe costsof printing this little book. The author thanks them heartily for their generousgift, and fervently

hopesthey will condescend to continuetheir patronage towardsthe aspiring author, AHSUN MANZIL, DACCA,

MY DEAE SIB, llth February 1891. * I have received your letter of 4th instant and as requestedI sendyou per book post two Photos, oneof myself and the other of my father and hope they will reach you safely. Yours truly,

To

(Sd.) AHSAOTLLAH. MOULVIE S. M, AMBEB ALI, SAHEB, Laharia Serai, Courts*

"

AHSUN

DACCA,

MY DBASSIB, 5& March 1891. f I have much pleasureto encloseherewith C. Notesfor Es. 30(Thirty), on account of my donation towards the publication of your work " The Moslem Festivities.'* Pleaseacknowledgereceipt. Yours truly,

To

(Sd.) AHSANULLAH. MOULVIE S. M. AMEEB ALI SAHEB, Lahana Serai,

I

67 ]

Tospeak thetruth,weBengalMussulmans havein boththefather and the son distinguishedpatronsand true sincere friends who are

always readyto helpus in ihebestwaytheycan.MaythenobleNawabs live longto enjoythesuccess theydeserve. Amen! In noticing*the illustrious liberal Nawabs,the author of this

pamphletavailshimselfof a fit opportunity to thank,on his own behalf and on that of the whole Mohammedancommunity, our much

esteemed and popularViceroyLord Lansdowne, for tne judicious selectionhe has made in raising the Hon'ble Nawab Ahsanullah,

Khan Bahadoor,o. i. B., to a seatin the SupremeLegislativeCouncil, and for confermentupon both the noble Nawabsof the titles of "Nawab Bahadoors" in connection with the usual Honors of the

New Year'sDay of 1892. It is needless to say thattheyarethe

justrecipients ofthe' Honors' sobestowed onthem, andto anticipate that, in viewof their numerous deeds of charitiesalready done-and still beingdailydone,they,by degrees and hereafter, will soonhave for them*HonorsuponHonors'at thegenerous handsof ourParental CharitableGovernment.It is againidle and uselessto add herethat,

asMember of theLegislative Council, theHon'bleNawabAhsanullah

hasalready made asuccessful andvaluable colleague of HisExcellency the Viceroy.

THE HON'BLE NAWAB SYED AMEER HOSSAIN, KHAN

BAHADUR,

o. i. B.

Our esteemed valuedfriend, the worthySyedAmeerHossain,

KhanBahadur, thepopular Presidency Magistrate of Calcutta and

foe energetic able Secretary, Central National Mohammedan Association,deserves ourwarmest thanks for theverymanyfavours with whichhe has already obligedtheauthorin variousways; and,above

all, for the keeninteresthehasalways in viewandat heartforthe authorpersonally andfor this little bookparticularly. His large

sympathies for thegoodofhis co-religionists andtheprofomxdest

regard andestimation in which heis evenly andcommonly held by all classes of people, aretoowell-known to needany comment. He hasalways ourbestwishes forhisgeneral prosperity in life.

C 68 ] MB. JAMES WILSON.

Of thenumerous journalists of Indiawhohavekindly given in

theirvalued journals notices of the publication of thispamphlet, the nameof our esteemed and worthyfriend, Mr. James"Wilson,Editor

of the"Indian DailyNews"deserves mention;since,by his wonted

goodnese andcourtesy, hehaslaidtheauthor under adeep debtofgratitude. Thepersonal kindlyregard hehasevinced for theauthorand his co-religionists, maybe gathered fromthefactthathehasfreely openedhis columnsfor the author'swritingson Islam; and,as our readerswill observe from this pamphlet, all thesubjects hereindiscussed areprincipallyreproductions fromhis widelycirculated journalin which he has kindly alreadypublishedin extensothe groundworkof the present brochure. In fine, what the popular Mr. Wilson has already done and is

still doingfor the author,can,in no case,bedeneby Moslemsthemselveswhosereligionit is nowthe writer's task to lay open to the generalreading public. It goeswithout sayingthat in Mr. Wilson India hasa valuable,sincerefriendwho,by hissympathy, hasinfinitely -"endearedhimself to the whole nation.

THE

LATE

MR. ROBERT

KNIGHT.

In this connection it wouldbeungraciousto omit the name of another" Friendof India" thelate lamented RobertKnight, Editor of the " Statesman."Theauthor'sacquaintance with him commenced in 1886whenhewrotea greatdealonthethenburningMohurrumquestion,

und lastedtill his melancholy demisein the earlypart of 1890. Thedeceased gentleman wasthefirstto noticein his journalthe author's paperson the Mbhurrumandthe Ramadan whichareherein included. THE

* ENGLISHMAN.'

The learnedManaging-Proprietor of the " Englishman?Mr. J. O'B.Saunders, andits ableeditorMr. A. Macdonald, alsodeserve

thepamphleteer's bestthanks forthekindreference theyhave made in

C 09 ] their highly respected journalof theauthorand of his this work. The author thanks themespecially for their publicationin the Englishman the author's three papers entitled the " Mohammedto Ahi-t-hadi*" written by him sometime agotouchingon the Islamticfaith and the different sects into which Moslems are divided.

OTHER

FRIENDS.

Of his manyEuropeanpersonalfriends,to whom the author is already greatly indebtedin various ways, and whoaretheadmirers andwell-wishers of the author.bytheir goodness and courtesies, maybe mentionedtheworthynamesof (1) theRevd.J. Muir Hamilton,B.D., Natural Science Professor of the Calcutta General Assembly's

Institution, nowin Edinburgh; (2) SignorOlintoGhilardi,Assistant Principal, GovernmentArts School,Calcutta,(8) Mr. A. J. Leitgeb, Proprietorof thefirm knownas " A. J. Leitgeb$ Co.? andthe Calcutta Agent to severalItalian Firms ; and (4) Mr. A. 8. Stephen,late Assistant Editor, Statesman; and Special Calcutta Correspondentto the Pioneer, the Morning Post, the BombayGasette; and now Editor of the Liberal and severalMetropolitan weeklies. BABOO

KOEEtfDRO

NAUTH

BEST. .

The author's esteemed friend, Baboo ETorendro Fath

Sen,

Attorney-at-lawand Editor of the "Indian Mirror" alsodeserves the author's warmestthanks ; since, amongst native journalists, he was the first to favourably notice this little book. Good,amiable,andcourteous,

a perfectgentleman, that he is, the writer is alreadyparticularly indebted to him in various ways. THE

< PAIK-BEHAR.'

The Proprietor-Editorof the Patna-Vernacular paperthe " PaikBehar," Moulvie Mohammed,a personalvaluedfriendof the author, deservesspecial mentionhere. The author is under a deeplasting obligation to him for his manyfavoursin variousways.

C 70 ] BABOO ISHAN CHUBTDER MOKERJEE.

(A RETIRED OFFICER, ACCOUNTAHT-GENBJRAL DEPARTMENT). (Of 206-107,MechuaBazar Road
author in all his movements of life. Mayhis shadownevergrowless. Amen! THE

THE LATE MOULVIE

BEEN

MOHAMMED

KHAN

AUTHOR.

BAHADUR

(!N MEMORIUM.) The deceasedMoulvie's thinness and thickness with

the author

and the mutual highest affectionateregard with which we the two boon

hearty companionspassedunder the same hearth and roofa long quiet happylife and were thus the meansof sharing each other's pleasuresin all wordly concerns,being alreadytoo well knownto many, it would befutile to recapitulatehere anything in referenceto how we wereuncommonlyconnectedwith each other till his last breath which, for the poor surviving authour, is a blow heavier than the loss of our own nearestand dearest relations* However as it is, we can not conclude this portion of our work without paying the un-

feignedjust tributewedutifully owehim. Our meansand province beingverylimited,weare unableto concerta suitable measure to perpetually cherishhis worthy name ; and nor we feel ourselves called

uponto encroach upon the indulgenceof our readerswith a lengthy memoirof his. Influencedby a sinceredesire to do somethingto immortalisehis respected memory,weonlyrest contentwith reproducing belowwhatwe, as contributor to the Statesman, suppliedto the said journalregardingthe deceased lamentedMoulrie whosenotice the ableissueo! the paper dated, Saturday,the26th October1889, contains as follows :-

t 71 ] "OBITUARY.-It wason the 1st instant we noticed the death of

GhulamMohammed, theonlysonof Safiruddowlah MoulvieDin Moham-

medBahadoor, and nowit is ourpainfulduty to announce the death of the father. He never rallied from the shockat the loss of his son.

His healthdeclinedfast and aftera few days'ferer he diedon Thursday last at his residenceat KomedanBaganLane. The deceased enteredthelocalMadrassaCollegewhileyet a child, and after a few years'scholastic careerhe roseto be assistantprincipalof this institution, thenunder'thechargeof the late GeneralW. NassauLees,L.

L.D., withwhomhewasa greatfavourite,andit was onlya couple yearsagothat the Generalsentto the Moulvie Saheban engraving taken from his photograph, in the full dressof an oflElcer of the Bengal

Light Cavalry,with thefollowingwordsinscribed underneath. *«Your affectionate uncle W. K Lees.'*

The late Moulvie

was one of the

first nativesof Bengalwhowasappointed a deputymagistrateduring the Lieutenant-Governorship of Sir Frederick Halliday. His next appointment was Sworn Examiner of Privy Council translators in the High Court. He then became Private Secretary to the late King of Oudh on the recommendationof Sir Ashley Eden, who pronounced

him "very smart,mostrespectable andthe mosttrustworthyof all the King's servants." The deceased Moulviealso acted as Secretaryto the Commissionappointedby the Governmentof India for the settlement of the debts of the late Nawab Nazim.of Bengal

He did

yeomanservicein this capacityand effecteda savingto Government of severallakhs of rupees. His remains were interred yesterdayat

1 P. M.,at iihefamilyburial groundat KhirkeeTalab in the suburbs, the elite of the MohammedanSociety, representing the Oudh and

Mysorefamiliesand others,besidesa concourse of betweentwo and threethousand persons of all gradesandlife, attendedhisfuneral. The deceased wasthe senior member of the Central National Mohammedan

Association.He hadjust passed his sixtiethyear. In himtheMohammedancommunity haslost a warmpersonal friend and a learnedscholar whoseplaceit wouldbedifficultto fill,"

APPENDIX. PRESS NOTICES AND OPINIONS

(BEFORE PUBLICATION) OF THE

BOOK

AND

THE

AUTHOR.

" It will probablyinterestothersbesidesMahommedans to learn that MoulvieSyedMohammedAmeer AH Sahebof Durbhungah is aboutto publisha workon the MoslemFestivals. It will of course embrace the Kamadan and other festivities, giving descriptionsand

explanations of themwhichwill causethemand their philosophyto be better understood. The book will be dedicated to Sir Steuart Bayley,

whohaskindly accepted thededication.Theworkwill bea handycompendiumto all who areinterestedin Islam, andwewishtheauthor every success."-The Indian Daily News, Wednesday, October22, 1890.

Farewell Lyric.-"Besides the book written on the Moslem Festivals, Already dedicated to Sir Steuart Bayley and which, as we now understand,is about to be out from the Pressof Messrs*H, C.

Gangooly& Go.,MoulvieSyedMohammed AmeerAli of Durbhungah, is composinga Hindustani poem in expression of his sorrowfor Sir Steuart'sretirement.Thepoem,whencomplete, will bepresented to His Honor,alongwith the aforesaid book,which,amongotherthings, will

containportraitsof theQueen-Empress, theViceroy, theLieutenantGovernor,and of some other notabilities, European or Native. The

Moulviedeserves,in every respect,appreciation of theenterpriseby hid co-religionistsin particularand the public in general/'-IBID, Thursday,November 27,1890. Presentof a Portrait.-" His Honourthe Lieutenant-Governor of BengalhasfavouredMoulvieSyedMohammed AmeerAli, of Durbhungah,with a portrait of his, for publishing the same,with the book which the talented young Moulvie has written on Moslem festivals, and which, as previously announced,is shortly to be out from

the Pressof Messrs.H. C. Gangooly& Co. Theportraitwhichwas takenin London,will) whenpublished, presentan interestingsceneto

C 78 ] readersof the book aforesaid,and we can only congratulate the Moulvie

-on the complimentso kindly paid to him by the retiring LieutenantGovernor."-IBID, Thursday, December4, 1890. " SIR STEUABTBAYLEY.-As previously announced,Moulvie Syed Mohammed Ameer Ali of Durbhungah, who is author of the book entitled * The Moslem Festivities,' already dedicatedto Sir Steuart

Bayley, presentedat Belvedereon Mondaylast at 10 A. M. to His Honorthe Hindustanipoemcomposed by the Moulvieas an expression of his sorrow for Sir Steuart's departure from India.

His Honor,

through his Private Secretary,Lieutenant Bayley, has thankedthe Moulvie in a letter, dated the 16th instant for this presentation,the first

of its kind everpresentedto any Lieutenant-Governor beforehim."IBID, Saturday,December 20, 1890. " * THEMOSLEM FESTIVITIES.-Inresponse to a requisitionmade by the author of this little brochureMoulvie Abul Anwar Syed Mohammed AmeerAli Sahebof Durbhungah,for a photographof Her Majestythe Queen-Empreas to bepublishedalong with the booknow in the press,Sir SteuartColvinBayleyhas sent from London by the last mail,to the learnedMoulviethefollowingautographic letter,which will be read with interest by Moslems and others :Dear Sir,

I havereceivedyour letter askingmeto obtain for youa photo* graphof Her Majesty, and permissionto publish it. The former can be obtainedby applicationthrough the regular official channel, that is the Government of Bengal and the Government of India;

which,asyou say,would takea long time. It is for you to consider whetherit is worth while. I am much obliged for your kind expressions, and amableto saythat I havein no waysufferedin health since leaving India." Yours truly,

INDIA OFFICE.

(Sd.) S. C, BAYLEY,

London, March 5, 1891. * The Indian Daily News, Wednesday,April 1,1891.

C 74 ] *bMOSLEM FESTIVITIES.-Under this title, MoulvieSyedMoham-

medAmeerAll of Durbhungah, hasin handa work dealingwith the above subject.It will yet be two monthsbeforetheworkis ready forpublication. Thebookis to contain a number of portraitsof notable personages connectedwith India, though their special relation to

Mohammedanism isnotclear, except perhaps theirfriendlyfeelingtowardsthat community-HisExcellency the Viceroy,Sir Steuart Bayley,Sir AucklandColvin,KawabSir AbdulGunnyandNawab AhsanullahSaheb,and perhaps others. The delay arises from the productionof these portraits in England, from whichit maybe assumedthat theywill bedonein a superiorstyle. It is satisfactoryto seea youngmemberof the Mohammedan communitydevotinghimself to the expositionof their customsand the reasonsfor them,and it is hopedthat the result will be encouraging both to himselfand others."-IBID, Thursday, February 19, 1891.

" A PARTING GIFT.-Sir SteuartBayley hasaskedMonlvieSyed Mohammed Ameer Ali of Durbhungah, to place a photo, of himsel at the beginning of a book entitled the ' Moslem Festivities,' dedicated

to His Honour,who has alreadyaccepted the dedication. Thebook will embraceJRamsan,Mohurrum and other festivities."-The English" man, Wednesday,December8, 1890.

"Sir Steuart Bayley has favouredMoulvie Syed Mohammed Ameer Ah of Durbhungah,with a portrait of His Honourfor the purposeof publishingthesamewith the book,entitled " TheMoslem Festivities,'whichthe talentedyoungMoulvie haswritten, and which i? about to be issuedfrom the Pressof Messrs.H. C. Gangooly& Co.,

oS:this city. The book, which has beendedicatedto Sir Steuart Bayley,will, when completed,contain accountsof almost all the Mohammedan, anniversaries and other celebrations.

Most of the Moulvie'spaperson these subjectshave already appeared m thecolumnsof theIndian Daily Newsandthe Statesman, The book will serve as a handy compendiumto thosehaving an interest in Isiamitic matters."-The December3, 1890,

Indian JUirrar, Wednesday,

C 75 ]

e"rriter SYEDMOHAMMED AMBER Auofofarticles, Bariawl inDurbhung Distric of the interesting series which appeared lately in thecolumnsof a contemporaryheaded'Moslem Festivities,' and a reprintof whichis aboutto bepublishedby Messrs.H. 0. Gangooly & Co., had an interview with Sir Charles Elliot, yesterdaynoon."The Indian Minor, Sunday, January 10, 1892.

"A VISITOR-Among the provincial visitors receivedby Sir CharlesElliot, on Saturdayat Belvedere,was SyedAmeer All of Bariawl,Durbhungah. This younggentlemanis interesting himself in the Press, and especiallyseeksto expoundthe principles of Mohammedanismand Islamitic usages. A work written by him on

Islamismwill shortlybepublishedby Messrs.H. C. Gangooly& Co., of this city, whichwill givethe publican expositionof Islam, and the thoughtsof thewriter differing from thoseof the bulk of the bigoted Moslemsof the day. We heartilywish the Syedeverysuccess in his work."-The Indian Daily News,Thursday,January 12, 1892.

A FRIEND'S

LETTER.

GUJRAT, BARODACAMP, 27th December 1890.

Mr DJGEAR SIR,

Hot many things in the world couldgive megreaterpleasure than the affectionatetoneof your letter whichcaineto handyesterday. As to the appreciationof your work by me, I must candidlystate that it is a complimentwhichI must repaywith interest. The work, whichis an elaboratework of great skill, bespeaksof itself. I am the more pleasedfor its publicationas a man of your abilities and parts has deemedit proper to cometo the rescueof our holiday-especiallythe Mohurrumones,whicharegiven a variety of interpretation by thoso of other castesand creeds, whichis, I believe,the outcomeof astoundingbigotry and ignorance. I wish you every success in your undertaking. The soonerthe bookis out, the better

C 76" ] it is. I might be,even,contentwith a copywithout anyphoto.in&. sinceI believethat the image madeon the tablet of my heart of tk contents of the book would not be easily obliterated, and would serve

as a lasting photoof the meritsof the Faith and the resultsof your labour. As to the name?of gentlemen whowouldlikely besubscribers

to your book-thoughI cannot positively saytheywould - I might suggest you some:- *

B, M. Syami, Esq., M,A.,&.&.B.,Solicitor,Bombay. BudruddinTayyabji,Esq., BarrjsJer-at-Law, Bombay,

Mohammed HusaiaIJakiin, ,,

*

,*

» . 1

n

H. H. the Nawftb S&heb Bahadur of

Palanpur.

Wadasinor. 9i

>,

j> Sachin.

H* H. the MaharajaSahebBahadurof Baroda. The Membersof the Anjuman-i-Islamof Bombay. I shall, however,^rymy test to e^larg^ the Sale of your book

amongthe educated Moslems' of 'this part of the countryon the receipt of a copy, which I send tkem ttfer for havinga look at it, I hope to get *bout $0 or 00 copiessold. (la hast?) ' Expectingyour reply sooa> * (Sd.) IfAHssrfcuAHMBDMU, totiatant Professorof Persian, BarodaCollege* Baroda Camp. To

MOULVIB S. II. AKBB&ALI, (of Rivon Lane. Calcutta.