[8] 'Umar, Abu Bakr, 'Usman.

[9] No son named Ishmail is recorded. Ibrahim, his son from his slave girl, Mary the Copt, died A.D. 631, and was buried at Medina.

The daughter of Abu Bakr was 'Ayishah.

[10] The Prophet married Hafsah, daughter of 'Umar, as his third wife.

[11] Khadijah.

[12] 'Whoso is the enemy of Gabriel--for he has by G.o.d's leave caused to descend on thy heart the confirmation of previous revelations.'--_Koran_, ii. 91.

[13] 'The story of the destruction of the library at Alexandria is first told by Bar-hebraeus (Abulfaragius), a Christian writer who lived six centuries later: it is of very doubtful authority.'--_Encyclopaedia Britannica_, i. 570.

[14] This is incorrect, Sunnis very largely preponderating over Shi'ahs. According to the latest information there were in the United Provinces of Agra and Oudh, nearly 6-1/2 million Sunnis and 183,000 Shi'ahs (_Imperial Gazetteer_ (1908), xxiv. 172). This information was not collected in recent census reports. In the whole of India, in 1881, there were 46-3/4 million Sunnis, as compared with 809,561 Shi'ahs.

[15] The correct list of the Imams recognized by the Imamiya or orthodox Shi'ahs is as follows: 'Ali, son-in-law of the Prophet; Al-Hasan, son of 'Ali, Al-Husain, second son of 'Ali; 'Ali Zain-ul-'Abidin, son of Al-Husain; Muhammad Al-Baqir, son of Zain-ul-'Abidin; Ja'afar as-Sadiq, son of Muhammad Al-Baqir; Ar-Raza, son of Musa; Muhammad At-Taqi, son of Ar-Raza; 'Ali-an Naqi, son of Muhammad At-Taqi; Al-Hasan Al-Askari, son of 'Ali-an Naqi; Muhammad, son of Al-Hasan Al-Askari, or the Imam Al-Mahdi, who is believed to be still alive, and will appear in the last days as the Mahdi.

[16] _Kafn_, properly 'a winding-sheet'.

[17] _Qanat_.

[18] The religious man generally prepares his own winding-sheet, keeping it always ready, and occasionally taking out this monitor to add another verse or chapter, as the train of thought may have urged at the time. I have seen this done by the Meer Hadjee Shaah, who appropriated a piece of fine white cambric muslin, he had received from me, to this sacred purpose. I have often been a silent observer of my revered friend whilst he was engaged in writing pa.s.sages from the book whose rules he lived by. The antic.i.p.ated moment when he should require this his kuffin dress, was never clouded by dread, but always looked forward to with cheerfulness and fervent hope; for he trusted in the mercy of G.o.d whom he loved and worshipped. [_Author_.]

[Many pilgrims buy at Mecca the shroud in which they desire to be buried, and wash it in the well Zamzam, supposing that the holy water will secure the repose of the soul after death.]

[19] Maccurrub means those angels who are at all times privileged to appear in the presence of G.o.d;--they are supposed to have eyes of great brilliance. In order that the Mussulmauns may have the reply ready for that awful moment, they have a custom of repeating the responses to the angel every evening, when the lamp is first lighted, as they say this sudden light resembles the angels' eyes. I had noticed the custom for some time, and fancied the Mussulmaun people worshipped light, until I was made acquainted with the real motive for this general observance both with the men and women. [_Author._]

[_Muqarrab_, 'those allowed to come near'.]

[20] Kiblaah is the holy place to which men turn their face when offering up their prayer to G.o.d, as the Jews face Jerusalem. Literally, 'worshipping place'. [_Author._] [_Qiblah_: the direction of prayer was changed by the Prophet from Jerusalem to Mecca (_Koran_, ii.

138-9, with Sale's note).]

[21] See p. 72.

[22] Munkir, or Munkar, and Nakir are the two recording angels.

[23] See p. 78.

[24] _Du'a_.

[25] Al-Mahdi, 'the directed one', who will appear in the last day.

According to the Shi'ahs, he has already appeared in the person of Muhammad Abu'l-Qasim, the 12th Imam. Later claimants are Sayyid Ahmad, who fought against the Sikhs in 1826; Muhammad Ahmad ibn Sayyid Abdulla, who fled after the fatal day of Omdurman, and was killed in battle in 1899.

[26] _Hayat[u']l-Qulub_ compiled by Muhammad Baqir, whose last work was published A.D. 1627. It has been partly translated into English by J.L. Morrick, Boston, 1850.

[27] Sirat, the bridge over which the soul must cross on its way to Paradise.

[28] Mizan, the Balance, with which the deeds of the dead man are weighed.--_Koran_, xxi. 47.

[29] May not this be a poetical symbol, similar to the scythe? [_Author._]

[30] Baqarah 'Id, 'cow festival,' held on the 10th of the month Zu'l-Hijjah, the month of pilgrimage, the attempted sacrifice of Ishmael having, it is said, occurred at Mount Mina, near Mecca.

[31] Kiramu'l-Katibin, one recording the good, the other the evil actions of the dead.

[32] Harun-al-Rashid, 'Aaron the Orthodox', fifth Abbasid Caliph, of Baghdad (A.D. 763 or 776-809), best known from _The Arabian Nights_.

[33] _Beti_.

LETTER VII

Namaaz (daily prayer).--The Mussulmaun prayers.--Their different names and times.--Extra prayer-service.--The Mosque.--Ablutions requisite previous to devotion.--Prostrations at prayers.--Mosque described.--The Mussulmauns' Sabbath.--Its partial observance.--The amus.e.m.e.nts of this life not discontinued on the Sabbath.--Employment of domestics undiminished on this day.--Works of importance then commenced.--Reasons for appropriating Friday to the Sabbath.--The Jews opposed to Mahumud.--The Prophet receives instructions from the angel Gabriel.--Their import and definition. Remarks of a Commentator on the Khoraun.--Prayer of intercession.--Pious observance of Christmas Day by a Native Lady.--Opinions entertained of our Saviour.--Additional motives for prayer.--David's Mother's prayer.--Anecdote of Moses and a Woodcutter.--Remarks upon the piety and devotion of the female Mussulmauns.

The Mussulmaun Lawgiver commanded Namaaz (daily prayer) five times a day:

1st. 'The Soobhoo Namaaz,' to commence at the dawn of day.

2nd. 'The Zohur,' at the second watch of the day, or mid-day.

3rd. 'The Ausur,' at the third day watch.

4th. 'The Muggrib,' at sunset; and,

5th. 'The Eshaa,' at the fourth ghurrie of the night.[1]

These are the commanded hours for prayer. Mahumud himself observed an additional service very strictly, at the third watch of the night, which was called by him, 'Tahujjoot,'[2] and the most devout men, in all ages of their faith, have imitated this example scrupulously.

'The Soobhoo Namaaz' is deemed a necessary duty, and commences with the earliest dawn of day. The several prayers and prostrations occupy the greatest part of an hour, with those who are devout in their religious exercises; many extend the service by readings from an excellent collection, very similar to our Psalms, called 'The Vazefah'.[3]

'The Zohur Namaaz', an equally essential duty, commences at mid-day, and occupies about the same time as 'The Soobhoo'.

'The Ausur Namaaz' commences at the third day watch. The religious men are not tempted to excuse themselves from the due observance of this hour; but the mere people of the world, or those whose business requires their time, attach this service to the next, and satisfy their conscience with thinking that the prayer-hours combined, answers the same purpose as when separately performed.

'The Muggrib Namaaz'. This is rigidly observed at sunset; even those who cannot make it convenient at other hours, will leave their most urgent employment to perform this duty at sunset. Who that has lived any time in India, cannot call to mind the interesting sight of the labouring cla.s.ses, returning to their home after the business of the day is over? The sun sinking below the Western horizon, the poor man unbinds his waist, and spreads his c.u.mmerbund on the side of the road; he performs his ablutions from his bra.s.s lota of water, and facing Mecca, bows himself down under the canopy of heaven, to fulfil what he believes to be his duty at that hour to his merciful G.o.d.

'The Eshaa Namaaz' commences at the fourth ghurrie of the night. The form of prayer for this Namaaz is much longer than the rest. The devout men extend their prayers at this still hour of the night; they tell me that they feel more disposed at this time to pour out their hearts to G.o.d in praise and thanksgiving, than at any other period of the day or night; and I have known many of them to be at silent prayer for hours together.

Many persons in their early life may have neglected that due obedience expected in the commanded daily prayers; in after life, they endeavour to make up the deficiency, by imposing on themselves extra services, to fulfil the number omitted. By the same rule, when a member of the family dies, and it is suspected the due performance of Namaaz had been neglected by him, the survivor, who loved him or her in life, is anxious for the soul's rest, and thus proves it by performing additional prayers for the benefit of the soul of that beloved individual.

If a Mussulmaun falls from affluence to penury, twelve devout men of his faith engage to fast and pray, on a day fixed by themselves, to make intercession for their friend:--they believe in the efficacy of good men's prayers; and Meer Hadjee Shaah has often declared to me, that he has witnessed the benefit of this exercise by the happiest results, in many such cases.

The Khoraun, it is commanded, shall be read. A person perhaps dies before he has been awakened to a love of sacred things; his friends therefore engage readers to attend his grave, and there to read the Khoraun for the benefit of the departed soul.[4]

They have a firm belief in the efficacy of prayer by proxy; and the view they have of departed spirits is still more singular. They believe the soul hovers over the body in the grave for some time, and that the body is so far animated, as to be sensible of what is pa.s.sing; as when the Maulvee is repeating the service, the angels visit in the grave, or when the Khoraun is read; hence the belief in the efficacy of prayer and reading as subst.i.tutes for neglected or omitted duties whilst on earth. There are in all the mosques men retained to do the requisite service there,[5] that is, to keep it clean, and to prevent any thing that could pollute the sanctuary from entering; to call at the stated hours for Namaaz, with a loud voice, so that all the neighbourhood may hear and go to prayers; he mounts the minaret as the hour is striking, and p.r.o.nounces, 'Allah wo uckbaar!' 'Mahumudoon Russool Allah!'[6]--G.o.d alone is true! Mahumud is G.o.d's Prophet!--with a voice, the extent of which can only be imagined by those who have heard it; this summons is repeated many times over.

The mosque is open day and night for all who choose to enter for the purpose of prayer. The Mussulmauns, however, in their prayer-services are not restricted to the mosques; all places are deemed holy where no unclean animal has been to defile the spot, as dogs or swine, nor any idol been set up for worship. The person coming to Namaaz must not have contaminated himself by touching the dead, or any other thing accounted unclean, until he has bathed his whole body and changed his clothes. This resembles the Mosaic law.

Ablutions are regarded as essentially necessary: if any one is ill, and to use water would be dangerous, or if there be no water to be found where the Mussulmaun is about to pray, there is an allowed subst.i.tute, merely to rub the hands, feet, knees, and head with the dry dust of clay, and this is counted to them for ablutions. Thus prepared, the devotee spreads his prayer-carpet[7] (generally of fine matting) in the most convenient place to himself, if not in the mosque;--perhaps under a tree, in the verandah, or in a room, no matter where, taking care, under all circ.u.mstances, that the carpet is spread to face the Kaabah (Holy House at Mecca).