Notes on Muhammadanism/2
XI. ANGELS. [edit]
THE existence of angels (malak, pi. maldik), and their purity, are absolutely required to be believed in by the Quran, and he is reckoned an infidel who denies that there are such beings, or hates any of them or asserts any distinction of the sexes. The Muhammadans reckon four archangels : (1) Jibrdil (Gabriel), who is God s messenger ; (2) Mikdil (Michael), who is the protector of the Jews ; (8) Isrdfil, who will sound the last trumpet at the resurrection ; (4) Azrdil, the angel of death. Muhammad undoubtedly obtained the names of these arch angels from the Scriptures and Jewish tra dition, although in the Apocryphal Book of Enoch* the. names of the six archangels are Uriel, Raphael, Raguel, Michael, Sarakiel,
- Book of Enoch translated by Archbishop Laurence,
chap. xx.
^80 ANGELS.
Gabriel a fact which may be cited as an ad ditional proof, that when Muhammad availed himself of Jewish traditions, he quoted or adopted them with the same want of accuracy as when lie appealed to the Divine word of God.
There are also the two recording angels called the Muaqqibdt, or the angels who con tinually succeed each other, who record the good and evil actions of a man, one standing at his right hand and another on his left. These are also called the Kirdm-ul-Kdtibin (the exalted writers). The angel who has charge of Heaven is Rezwdn and the angel who pre sides over Hell is Malik.
Munkar and Naldr are described by Mu hammad as two black angels with blue eyes who visit every man in his grave, make him sit up, and examine him as to his faith in God and in Muhammad his prophet. If the answer is satisfactory, he will be allowed to sleep on in peace, but if he replies that he knows no thing of " God s Apostle," then he will be struck with an iron hammer called Mtfraqat, and ho will roar out, and his cries will be heard by all animals that may be near his grave, excepting
ANGELS. 81
men and genii.* This exciting ceremony is said to take place as soon as the funeral party have proceeded forty paces from the grave ! t
Enlightened Muhammadans of the present clay attempt to explain all this in a figurative sense, but in vain, for there is a very trustworthy tradition, recorded both by Bokhdri and Muslim, to the effect that Muhammad related that he himself heard the infliction of torment on infidels in their graves when passing through the grave-yard, and that his camel was fright ened by their groans ! This is one of the many instances of Muhammad s superstitious belief which the more recent Muhammadan divines endeavour to explain in a metaphorical sense. We have, however, shown in a previous article that the traditions of Bokhdri are of considerable historical weight, so that there can be little doubt that Muhammad believed " the pun ishments of the grave" to be real and literal, which is opposed to the teaching of God s revealed word (vide Bccl. ix. 10 ; xii. 7 ; Psalm cxlvi. 4).
Mishkiit, bk. i. chap. v.
Vide Article on Janaza or Burial.
G
82 ANGELS.
The Devil .is said to be a fallen angel who was turned out of Paradise because he refused to do homage to Adam.* He is called Iblis, a word which is most probably derived from balas, a wicked or profligate person ; and also Shaitdn (Satan). Besides angels and devils, there are said to be a distinct order of crea tures called Jinn (Genii) who were created of fire some thousands of years before Adam. According to tradition the species consists of five distinct orders: 1. Jdnn ; 2. Jinn; 3. Shaitdn; 4. Ifrit; 5. Mar id.
Their chief abode is the mountains of Qaf, which are supposed to encircle the world.
There are good and evil Genii. If good, they are exceedingly handsome ; if evil, they are horribly hideous. The evil genii are said to have been at liberty to enter any of the seven heavens till the birth of Jesus, when they were excluded from three of them. On the birth of Muhammad they were forbidden the other four heavens. They continue, however, to ascend to the confines of the lowest heavens, and there listen to the conversations of the.
- Surat-ul-Baqr (ii.), 33.
ANGELS. 83
angels respecting the decrees of God, which they sometimes impart to men by means of talismans and invocations.
The good genii are Muslims, and perform all the religious duties of the faithful.
King Solomon is said to have had great power over the genii by means of his magic ring.*
Students of Islam must bear in mind that most of the absurd stories of the genii are related in the Quran, and have, therefore, received from Muhammad all the authority of a divine revelation.
- The second Targum on Esther i. ii., mentions the
four classes of Genii which were given into the power of King Solomon.
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84
XII. PROPHETS.
THE number of prophets (rast^l), which have been sent by God, are said to be 224,000, or, according to another tradition, 124,000. Of these 313 were Apostles sent with special com missions, to reclaim the world from infidelity and superstition.
Six brought new laws which successively ab rogated the preceding and have special titles, or fadima* :
1. Adam (Adam), Sufi-Ullah, the Chosen of God.
2. Nuh (Noah), Ndbi-Uttah, the Preacher of God.
- Dr. Pfander, in the second chapter of Mizan-ul-Haqq,
states that Muhammadan Doctors assert that by the de scent of the Psalms the Torah was abrogated. Such, how r ever, is not the case, for the Psalms are not said to have abrogated the Torah, and consequently David has no special title or Kalima.
PROPHETS. 85
3. Ibrahim (Abraham), Khalil-Ullah, the Friend of God.
4. Musa (Moses), Kalim-Uilah, one who con versed with God.
5. Isa (Jesus), Riih Ullah, the Spirit of God.
6. Muhammad, Rusul-Ullah, the Messenger of God.
The number of sacred books delivered to man are said to have been one hundred and four, viz. :
Ten, to Adam ;
Fifty, to Seth (Sish) ;
Thirty, to Enoch (Edris) ;
Ten, to Abraham ;
The Taurat, to Moses;
The Zabur, to David ;
The Injil, to Jesus ;
The Quaran, to Muhammad. The one hundred scriptures given to Adam, Seth, Enoch, and Abraham, are termed Sahi- fah (a pamphlet), and the other four, Kitdb (a book) ; but all that is necessary for the .Muslim to know of these books is supposed to have been retained in the Quaran.
Luqman-i- Hakim (supposed to have been
80 PROPHETS.
yEsop) and Alexander the Great arc also con sidered by Muhammaclan commentators to have been prophets. Luqman is mentioned in the thirty-first Sura of the Quaran, and Zulqurnain, "the two-horned" (supposed, to have been Alexander), in the eighteenth Sura; but it is not clear as to what position the author of the Quaran intended to assign to these worthies. Muhammad s enumeration of the Old Tes tament Prophets, both as to name and chro nological order, is exceedingly confused.
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XIII. THE DAY OF RESURRECTION AND JUDGMENT, AND THE SIGNS OF THE LAST DAYS.
QI A MAT (lit. "standing"), or the day of resurrec tion and judgment, is a time which all Muham- madans allow is a perfect secret and known only to God. But they say that the approach of the day of judgment will be known by twenty-five signs.*
1. The decay of faith among men.
2. The advancing of the meanest persons to dignity.
3. That a maid-servant shall become the mother of her mistress.
4. Tumults and seditions.
5. A war with the Turks.
6. Great distress in the world.
7. That the provinces of Iraq and Syria Shall refuse to pay tribute.
- See Mislikat-ul-Musabih, bk. xxiii. chap. iii.
88 RESURRECTION AND JUDGMENT.
8. That the buildings of Medina shall extend to Yahab.
{>. The sun rising in the west.
10. The appearance of a remarkable Beast, called the Dabbat-ul-arz, which shall rise out of the earth in the temple at Mecca.
11. War with the Greeks and the taking of Constantinople by 70,000 of the posterity of Isaac.
12. The coming of Masih-ud-Dajjal> or Anti christ.
13. The coming of Jesus Christ, who will descend upon one of the minarets of the Mosque at Damascus.
14. War with the Jews.
15. The ravages made by Yajuj and Majuj (Gog and Magog).
16. A smoke which shall fill the whole earth.
17. An eclipse of the moon.
18. The return of the Arabians to idolatry.
19. The discovery of a heap of treasure by the retreating of the river Euphrates.
20. The demolition of the temple at Mecca.
21. The speaking of beasts and inanimate things.
INSURRECTION AND JUDGMENT. 89
22. A breaking out of a fire in Yaman.
23. The appearance of a remarkable man who shall drive men before him with his staff.
24. The coming of Imam Mahcli,* the di rector, who will come from Khorasan, his troops bearing black ensigns.
25. A mighty wind which shall sweep away the souls of all who have but a grain of faith in their hearts.
The following is a succinct account of the day of judgment, translated from a Muham- inadan book : " Then shall God bring all men back and raise them again, and restore to them their souls, and gather them together. He will then call for the books in which have been written the good and evil actions of all men. Then he will judge them in equity and weigh the balance (mizdn) of their works, and will make retribution to every soul according to what he has done. Some shall enter Para dise through his goodness and mercy, and some shall go to hell. No Muslim shall remain in
1 * Imam Mahdi is said by the Shia hs to have been their twelfth Imam, Abu Kasim ; but who will come again in the last days.
90 RESURRECTION AND JUDGMENT.
hell for ever, but shall enter into Paradise, after they have suffered according to their sins, for believers shall remain for ever in Paradise, and the unbelievers in hell fire."
Sirdt is a bridge which all must pass over on the day of judgment. It is said to extend over the midst of -hell, and to be sharper than the edge of a sword. In passing it the feet of the infidel will slip, and he will fall into hell fire ; but the feet of the Muslim will be firm, and carry him safely to Paradise.
XIV. HEAVEN.
THE Muhammadan Paradise is called Jannat (garden) in Arabic, and Bahisht in Persian ; the word Fir dam, from which -we get our Eng lish word Paradise, being restricted to one region in the celestial abodes of bliss.
There are eight different terms employed in the Quran for heaven, and although they would appear to be but different names for the same region, Muhammadan divines understand them to mean different stages of glory.
They are as follows* :
1. Janaat-ul-Kkuld (Sura xxv. 16), "The garden of eternity."
2. Ddr-us-Saldm (Sura vi. 127), " The dwel ling of peace."
3. Ddr-ul-Qardr (Sura xl. 42), "The dwel ling which abideth."
- These various stages of Paradise are variously given by
European authors. Those in the text are from the Arabic dictionary, the Ghyas-ul-Loghat, and have been compared with the verses given from the Quran.
92 HEAVEN.
4. Jannat-i-A dan (Sura ix. 72), " The garden of Eden."
5. Jannat-ul-Mawd (Sura xxxii. 19), " The garden of refuge."
6. Jannat-un-N airn. (Sura vi. 70), " The gar den of delight."
7. Jannat-i lllli/nn (Sura Ixxxiii. 18), "The garden of Illiyun."
8. Jannat-ul-Firdaus (Sura xviii. 107), " The garden of Paradise. "
These eight stages of Paradise are spoken of as "eight doors" in the traditions (Mishkat, bk. ii. chap. i.).
The sensual delights of Muhammad s Para dise are proverbial, and they must have exer cised considerable influence upon the minds of the people to whom he made known his mission. The allusions in the Quran are far too numer ous to admit of quotation, but they will be found more particularly in Suras lxxvi.,lv., lvi. 5 xlvii.
The descriptions of the celestial regions and the enjoyments promised to "the faithful" are still more minutely given in the traditional sayings of the Prophet (Mishkat, bk. xxiii. chap, xiii ).
HEAVEN. 93
Apologists for Islam, Carlyle for example, have suggested that the sensual delights of Muhammad s Paradise may after all be taken figuratively, even as the Song of Solomon and the Revelation of St. John. It is quite true that such is the interpretation hinted at in the Akhlaq-i-Jalali ; and Mr. Lane in his " Modern Egyptians " says he met a Muslim of learning who considered them figurative ; but such is not the view of any Muhammadan commentator. All Muslim theologians have given a literal in terpretation of the sensual delights, and it is impossible for any candid mind to read the Quran and Traditions and arrive to any other conclusion on the subject.
Islam, true to its an ti- Christian character, preaches a sensual abode of bliss in opposition to the express teaching of our blessed Lord, who said, " They neither marry nor are given in marriage, but are as the angels of heaven " (St. Matt. xxii. 30).
It is remarkable that with the exception of one passage (Sura iii. 25), Muhammad s de scriptions of the sensual paradise belong to the later period of his mission, and after he had become a polygamist.
94 HEAVEN.
In addition to the seven divisions of celestial bliss, there are said to be seven firmaments (asmdn).
1. Of pure virgin silver, which is Adam s residence.
2. Of pure gold, which is Enoch s and John Baptist s.
3. Of pearls, which is Joseph s.
4. Of white gold, which is Jesus .
5. Of silver, which is Aaron s.
6. Of ruby and garnet, which is Moses .
7. Of crystal, which is Abraham s.
Muhammadans undoubtedly get their tra dition of seven heavens from the Talmud ; but the Jewish tradition with reference to the seven heavens was a more sensible ar rangement than that- of the Muhammadans.
The seven heavens of the Jews are as follow * :
1. The vellum, or curtain.
2. The expanse, or firmament.
3. The clouds of ether.
4. The habitation, where the temple of Jeru-
See Dr. Adain Clark on 2 Cor. xii. 2.
HEAVEN. 95
salem and the altar are situated, and where Michael the great prince offers sacrifice.
5. The dwelling place, where troops of an gels sing.
6. The fixed residence, where are the trea sures of snow and hail.
7. Araboth, or special place of glory.
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XV. HELL.
HELL, or the place of torment, is called in Arabic Jahannam, and in Persian Dozakh ; and is said to have seven portals or divisions,* which the Commentator Baghawi distributes as follows :
1. Jahannam, for Muhammadans; for, ac cording to the Quran, all Muslims will pass through hell.t
2. Lazwd, a blazing fire for Christians (Sura Ixx. 15 only).
3. Hutama, an intense fire for Jews (Sura civ. 4 only).
- Sura xv. 44. "It hath seven portals, and at each
portal a separate band ; " a tradition founded on the Talmud. Thus in Sota 10, David is said to have rescued Absalom from the seven dwellings of hell. (Rodwell.)
t Sura xix. 44, " Verily there is not one of you that shall not go down into hell. Jahannam is the Arabic form of the Greek yeeWo, and it is remarkable that the word should be used for a purgatorial hell and not which, according to the Papists, denotes that state.
HELL. 97
4. S air, a flaming fire for Sabians (Sura iv. 11, and fourteen other places).
5. Saqar, a scorching heat for Magi (Suras liv. 58, and Ixxiv. 43).
6. Jahim, a huge hot fire for idolaters (Sura ii. 113, and twenty other places).
7. Hdwia, the bottomless pit for hypocrites (Sura, cl. 8).
The situation of hell is a matter of dispute.
Baghawi s distribution of the different sections of hell is a proof of the utter recklessness of Muslim Commentators, for in neither case are Lazwd and Hutama apportioned to Christians or Jews in the Quran.
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XVI. THE DECREES OF GOD.
TAQDI B, or the absolute decree and predes tination of both good and evil, is the sixth article of the Muslim s creed, The orthodox belief is that whatever hath or shall come to pass in this world, whether it be good or bad, proceedeth entirely from the divine will, and is irrevocably fixed and recorded in the preserved tablet (Lahw-ul-Mahfuz)*
Of this doctrine Muhammad makes great use in his Quran, arid all those who have had any practical acquaintance with the lives of Mu- hammaclans, know well to what extent it influences the daily life of every Muslim. It
- Lahw-ul-MaJifiiz, occurs only once in the Qurdn r
namely, Sura Ixxxv. 22, where it relates to the Quran being written thereon. The Preserved Tablet 011 which the actions of men are written, is called Imdm-ul- Mubin,. the clear prototype, Sura xxxvi. 1 1 .
DECREES OF GOD. 99
is not only urged as a source of consolation in every trial, but as a palliation of every crime. " It was written in my taqdir " (fate), is an excuse familiar to every European who has had much intercourse with Muslim servants or soldiers.
The following is a translation of an Arabic treatise on the subject : " Faith in the decrees of God, is that we believe in our heart and con fess with our tongue that the most High God hath decreed all things so that nothing can happen in the world, whether it respects the conditions and operations of things, or good and evil, or obedience and disobedience, or faith and infidelity, or sickness and health, or riches and poverty, or life and death, that is not contained in the written tablet of the decrees of God. But God hath so decreed good works, obedience, and faith, that He ordains and wills them, and that they may be under His decree, His salutary direction, His good pleasure and command. On the contrary, God hath decreed, and does ordain and determine evil, disobedience, and infidelity; yet without His salutary direction, good plea sure and command, but being only by way
H 2
100 DECREES OF GOD.
of seduction, indignation, and prohibition.
But whosoever shall say that God is not
delighted with good faith, or that God hath
not an indignation against evil and unbelief, he is certainly an infidel."
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XVII. THE FIVE FOUNDATIONS OF PRACTICAL RELIGION.
THE five pillars, or foundations, of practice in Islam are :
1. The recital of the Creed, or Kalimali,* " There is no deity but God, and Muhammad is the Prophet of God."
2. Suldt. The five stated periods of prayer.
3. Roza. The thirty days fast of Ramazan.
4. Zakdt. The legal alms.
5. Hajj. The pilgrimage to Mecca.
- The enumeration of the Creed amongst the founda
tions of practice seems to perplex English writers, and consequently Dr. Macbride (p. 134), and other authors, omit it entirely, and reduce the foundations of practical religion to four. Our readers will observe, however, that it is the recital of the creed, and not the creed itself, which forms one of the five practical duties of the Muslim (vide next article).
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XVIII. THE RECITAL OF THE CREED.
THE Recital of the Kalimah, or Creed, is the first of the five foundations, or pillars of prac tice, in Islam. It consists of the following sentence, which is always recited in Arabic :
Ld ildha - il-lal - la ho Muhammad - ur - Rasul- Ullah, " There is no deity but God, and Mu hammad is the Apostle of God." *
When any one is converted to Islam he is required to repeat this formula, and the follow ing are the conditions required of every Muslim with reference to it :
1. That it shall be repeated aloud, at least once in a life-time.
- We have here translated rasul, " Apostle," although
it is generally rendered " Prophet," which, however, is the more correct rendering of naM, a word which also occurs^ in the Quran. Both nabi and rasul are translated into Persian and Hindustani by paigliambar, which is trans lated into English by either Prophet, Apostle, or Messiah.
THE RECITAL OF THE CREED. 103
2. That the meaning of it shall be fully understood.
3. That it shall be believed in "by the heart."
4. That it shall be professed until death.
5. That it shall be recited correctly.
6. That it shall be always professed and declared without hesitation.
Something similar to this celebrated symbol of the Muhammadan creed appears to have existed in Arabia previous to the foundation of Islamism. Dr. Arnold in his work on " Is lam and Christianity," quotes the following prayer from the writings of Abulfaraj, which is said to have been used by the idolatrous Arabians : "I dedicate myself to Thy service. God ! Thou hast no companion, except Thy companion, of whom Thou art absolute Master of whatever is his."*
- Circumcision (Kliatnali) although never once enjoined
in either the Quran or Traditions, is an institution of Islam ; but it is not incumbent upon adults, the recital of the creed being sufficient.
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XIX. PRAYER.
PiiAYER (Arabic Suldt, Persian and Hindustani Namdz, Puslito Nmuz) is the second of the five foundations of practice in Islam. The constant round of devotion which characterizes Muham- madan nations is a very remarkable phenomenon in the system. We translate the words Suldt and Namdz by the English word prayer, al though this " second foundation " of the re ligion of Muhammad is something quite distinct from that prayer which the Christian poet so well describes as the " soul s sincere desire uttered or unexpressed." It would be more correct to speak of the Muhammadan Namdz as a service; "prayer" being more correctly rendered by the Arabic du\t. In Islam prayer is reduced to a mechanical act, as distinct from a mental act ; and in judging of the spiritual* character of Muhammadanism, we must take into careful consideration the precise character
PRAYER. 107
of that devotional service which every Mu. is required to render to God at least jive times a day,* and which, undoubtedly, exercises so great an influence upon the character of the followers of Muhammad.
It is absolutely necessary that the service should be performed in Arabic; and that the clothes and body of the worshipper should be clean, and that the praying place should be free from all impurity. It may be said either privately, or in company, or in a Mosque although services in a Mosque are more meri torious than those elsewhere.
It is always preceded by ablution ( Wuzu)^ and, if said in a .Mosque, by the Azdn and
- It is remarkable that there is but one passage in the
Quran in which the stated times of prayer are enjoined, and that it mentions only four and not five periods : Surat-ur-Rum (xxx.), 17, " Glorify God when it is even ing (masa), and at morning (subh), and to Him be praise in the heavens and in the earth, and at afternoon ( asM), and at noon-tide (zuhr)." But all commentators are agreed that masa includes both sun-set and after sun-set; and, therefore, both the Maghrib and Ishaa prayers. , f Wuzu is the ablution of the face, hands, feet, &c., which is necessary before every time of prayer. Ghusal, or the washing of the whole body, is performed after cer tain legal defilements.
PRAYER.
,t,at, terms which will be explained after wards.
The regular form of prayer begins with the Niyyat, which is said standing, with the hands on either side :
"I have purposed to offer up to God only, with a sincere heart this morning (or, as the case may be), with my face Qibla- wards, two (or, as the case may be) raft at prayers Farz (Sunnat, or Nafi)"
Then follows the Takbir i-Tahrimah, said with the thumbs touching the lobules of the ears and the open hands on each side of the face.
"God is great!"
The Qiam, or standing position. The right hand placed upon the left, below the navel,* and the eyes looking to the ground in self-abasement. During which is said the Subhant :
" Holiness to thee, God ! " " And praise be to thee ! " " Great is Thy name !
- The Shafia , and the two other orthodox sects, place
their hands on their breasts ; as also the Wahhabis. The Shia hs keep their hands on either side. In all the secfs the women perform the Qidm with their hands on their breasts.
t The Shia hs omit the Subhan.
PRAYER, 107
" Great is Thy greatness ! " " There is no deity but Thee ! "
The T auuz* is then said as follows : " I seek refuge from God from cursed Satan." After which the Tasmiyah is repeated :
" In the name of God, the compassionate, the merciful."
Then follows the Fatihah, viz., the first chapter of the Quran t :
" Praise be to God, Lord of all the worlds ! "
" The compassionate, the merciful ! "
" King on the day of reckoning ! "
" Thee only do we worship, and to Thee
only do we cry for help."
" Guide Thou us in the straight path,"
61 The path of those to whom Thou hast been
gracious ; "
" With whom Thou art not angry," " And who go not astray." Amen.
After this the worshipper can repeat as many chapters of the Quran as he may wish ; he should, at least, recite one long or two short verses. The following chapter is
- The T auuz is also called the Auzobillah.
t The . recital of the Quran is called the Qira at, or reading.
108 PRAYER.
usually recited, namely, the Surat-ul-Ikhlas, or the 112th chapter :
"Say: He is God alone:"
" God the eternal!"
" He begetfceth not,"
" And is not begotten ; "
" And there is none like unto Him."
The Takbir-i-Ruku , said whilst making an inclination of the head and body and placing the hands upon the knees, separating the fingers a little.
"God is great !"
The Tasbih-i-Ruku , said in the same posture.
" 1 extol the holiness of my Lord, the Great!"*
" I extol the holiness of my Lord, the Great!"
" I extol the holiness of my Lord, the Great ! "
The Qiam-i-Sami Ullah or Tasmia , said with the body erect, but, unlike the former Qiam, the hands being placed on either side. The Imam sayst aloud,
" God hears him who praises him."
- The Shia hs here add, " and with his praise." This rs
also added by the Shia hs to the Tasbih-i-Sijdah.
t When the prayers are said by a person alone he recites both sentences.
PRAYER. 109
The people then respond in a low voice.
" Lord, Thou art praised."
Takbir-i-Sijdah, said as the worshipper drops on his knees.
" God is great ! "
Tasbih-i-Sijdah, recited as the worshipper puts first his nose and then his forehead to the ground.
" I extol the holiness of iny Lord, the most High ! "
"I extol the holiness of my Lord, the most High ! "
" I extol the holiness of my Lord, the most High ! "
Then raising his head and body and sinking backward upon his heels, and placing his hands upon his thighs, he says the Takbir-i-Jalsa.*
" God is great!"
Then, whilst prostrating as before, he says the Takbir- i-Sijdah.
" God is great ! "
And then during the prostration the Tasbih-i-Sijdah as before.
" 1 extol the holiness of my Lord, the most High ! "
- The Shia hs here omit the Takbir, and say instead
" I rise and sit by the power of God ! "
110 PRAYER.
" I extol the holiness of my Lord, the most High!"
" I extol the holiness of my Lord, the most High ! "
Then, if at the close of one rak at, he repeats the Takbir standing, when it is called Takbir-i-Qiam ; but at the end of two rak ats, and at the close of the prayer, he repeats it sitting, when it is called Takbir-i-Qa ud.
" God is great ! "
Here ends one rak at or form of prayer. The next rak at begins with the Fatihah or 1st chapter of the Quran. At the close of every two rak ats he recites the Attahiyat, which is said whilst kneeling upon the ground. His left foot bent under him he sits upon it, and places his hands upon his knees and says t :
" The adorations of the tongue are for God, and also the adorations of the body, and alms giving ! "
" Peace be on thee, Prophet, with the mercy of God and His blessing ! "
" Peace be upon us and upon God s righteous servants ! "
- The Shia hs here recite the Takbir : " God is great 1 "
with the thumbs touching the lobules of the ear, and add, " I seek forgiveness from God, my Lord, and I repent before Him ! "
t The Shia hs omit the Attahiyat,
PRAYER. 1 1 1
Then raising the first finger of the right hand he recites the Tashahhtid :
" I testify that there is no deity but God * ; and I testify that Muhammad is the servant of God, and the messenger of God ! " t The Darud is said whilst in the same posture.
" God, have mercy on Muhammad and on his descendants, J as Thou didst have mercy on Abraham and on his descendants. Thou art to be praised, and Thou are great. God, bless Muhammad and his descendants, as Thou didst bless Abraham and his descendants ! "
" Thou art to be praised, and Thou art great ! "
Then the Du a
" O God our Lord, give us the blessings of this life, and also the blessings of life everlast ing. Save us from the torments of fire."
f The Shia hs add, " who has no partner." t Every two rak ats close with the Tashahhud. i The Shia hs merely recite : " God have mercy on Muhammad and his descendants ; " and omit the rest. The Du a is omitted by the Shia hs, who recite the following instead : " Peace be on thee, Prophet, with the mercy of God and His blessing ! " " Peace be upon us, and upon God s righteous servants ! "
112 PRAYER.
He then closes with the Salam.
Turning the head round to the right, he says -
" The peace and mercy of God be with you."
Turning the head round to the left, he says
" The peace and mercy of God be with you."
At the close of the whole set of prayers, that is, of Farz, Sunnat, Nan, or Witr, the worshipper raises his hands * and offers up a " Mundjdt" or supplication. This usually con sists of prayers selected from the Quran or Hadis. They ought to be said in Arabic, although they are frequently offered up in the vernacular.
These daily prayers are either Farz, Sunnat, Nafl, or Witr. Farz, are those number of rak ats, (or forms of prayer,) said to be enjoined by God. Sunnat those founded on the practice of Muhammad. Nafl, the voluntary per formance of two rak ats, or more, which may be omitted without sin. Witr, an odd number
- The hand.s are raised in order to catch a blessing
from heaven, and they are afterwards drawn over the face in order to transfer it to every part of the body.
PRAYER. 111-5
of rak ats, either one, three, five or seven, said after the night prayer. These divisions of prayer are entirely distinct from each other. They each begin afresh with the Niyyat. The worshippers may rest for awhile between them, but not converse on worldly subjects. The Wahhabis think it correct to say the Sunnat prayers in their houses and only the Farz prayers in the mosque.*
In order that our readers may" be able to judge of the mechanism of this Muhamrnadan performance of prayer, we annex a time-table of the Muslim s common prayer, showing the number of rak ats or forms ; from which it will be seen what is required of a pious Muham- madan. The five times of prayer are enjoined in the Quran, the other three periods of prayer are voluntary. (See next page.)
Upon reference to the form of prayer, or rak ats, which we have given, and which admits
- Mr. Palgrave, in his " Central and Eastern Arabia,"
states that he observed that the Wahhabis were careless as tQ the legal ablutions. Perhaps he was not aware that the worshippers had performed the ablutions, and had said the Sunnat rak ats privately before they came into the mosque.
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PRAYER. 115
of no change or variation, whether used for the "time of travelling," in the "time of danger," or in the " time of need," it will be seen that notwithstanding the beauty of its devotional language, it is simply a superstitious rite, having nothing in common with the Christian
O J
idea of prayer.
The devotions of Islam are essentially " vain repetitions," for they must be said in the Arabic language, and admit 01 no change or variety. The effect of such a constant round of devotional forms, which are but the service of the lips, on the vast majority of Muham- madans, can be easily imagined. We believe that the absence of anything like true devotion from these services accounts for the fact that religion and true piety stand so far apart in the practice of Islam.
In addition to the daily prayers, the following are special services for special occasions :
Suldt-ul-Juma . (( The Friday Prayer." It Consists of two rak ats after the daily meridian prayer.
Suldt-ul-Musdfir. " Prayers for a traveller."
i 2
116 PRAYER.
Two rak ats instead of the usual number at the meridian, afternoon, and night prayers.
Suldt-ul-Khauf. " The prayers of fear. J) Said in time of war. They are two rak ats recited first by one regiment or company and then by the other.
Suldt-ul-Tardwih. Twenty rak ats recited every evening during the Ramazan, immediately after the fifth daily prayer.
Suldt-ul-Istikhdra. Prayers for success or guidance. The person who is about to un dertake any special business, performs two rak at prayers and then goes to sleep. During his slumbers he may expect to have " ilhdm" or inspiration, as to the undertaking for which he seeks guidance !
Suldt-ul Khasuf. Two rak ats said at the time of an eclipse of the moon.
Suldt-ul-Kusuf. Two rak ats said at the
time of an eclipse of the sun.
The Azdn, is the summons to prayer pro claimed by the Muazzin, or crier, in small mosques from the door or side, but in large mosques it ought to be given from the minare ( t (mandrat). The following is a translation,
PRAYER. 117
" God is great ! God is great ! God is great ! God is great ! I bear witness that there is no God but God ! (repeated twice) I bear witness that Muhammad is the Apostle of God ! (re peated twice) Come to prayers ! Come to prayers ! Come to salvation ! Come to salva tion ! * God is great ! There is no other God but God ! " t
In the early morning the following sentence is added : "Prayers are better than sleep."
The summons to prayer was, at first, the simple cry, " Come to prayer." Bingham tells us that a similar custom existed at Jerusalem (vide Antiquities, vol. ii. p. 489) : " In the mo- nastry of virgins which Paula, the famous Roman lady, set up, and governed at Jerusalem the signal was given by one going about and singing halleluja, for that was their call to church, as St. Jerome informs us."
The Iqdmat (lit. " causing to stand ") is a recitation at the commencement of prayers in a congregation, after the worshippers have taken
- The Shia hs add, " Come to good works ! "
t The Shia hs recite the last sentence twice.
118 PRAYER.
up their position. It is exactly the same as the Azdn, with the addition of the words, " prayers are now ready."
The Iqamat of the ShafiV and the \Vahhabis is just half the length of that of the Hanifis.
119
XX. RAM AZ AN, OR THE MONTH 0F FASTING. [edit]
THE Ramazdn * is the ninth month of the Mu- hammadan year, which is observed as a strict fast from the dawn of day to sunset of each day in the month. The excellence of this month was much extolled by Muhammad, who said that during Ramazan " the gates of Para dise are open, and the gates of hell are shut, and the devils are chained by the leg"; and that " only those who observe it will be per mitted to enter by the gate of heaven called Jtayydn." Those who keep the fast " will be pardoned all their past venial sins." f In the
f The word Hamazan is derived from liamz, to burn. The month is said to have been so called either because it i^ed (before the change of the calendar) to occur in the hot season, or because the month s fast is supposed to burn away the sins of men. (See Ghyds-ul-Lor/kdt.) t Mi&hkat-ul-Musabih, bk. vii. chap. i. sect. 1.
120 RAMAZAN, OK THE MONTH OF FASTING.
month of Ramazan, Muhammad said, the Quran began to be revealed from heaven.*
The fast does not commence until some Mu- salman is able to state that he has seen the new moon. If the sky be overclouded and the moon cannot be seen, the fast begins upon the completion of thirty days from the begin ning of the previous month.
The Ramazan must be kept by every Mu- salman, except the sick, the infirm, and preg nant women, or women who are nursing their children. Young children, who have not reached the age of puberty, are exempt, and also tra vellers on a journey. In the case of a sick person or a traveller, the month s fast must be kept as soon as they are able to perform it. This is called Qazd, or expiation.
The fast is extremely rigorous and mortify ing, and when the Ramazan happens to fall in the summer and the days are long, the prohibition even to drink a drop of water to slake the thirst is a very great hardship. Mu hammad speaks of this religious exercise as " easy," f as most probably it was when com- r
- Quran, Surat-i-Baqr, verse 181.
t Ibid.
RAMAZAN, OR THE MONTH OF FASTING. 121
pared with the ascetic spirit of the times. Sir William Muir * thinks Muhammad did not foresee that, when he changed the Jewish in tercalary year for the lunar year, that the fast would become a grievous burden instead of an easy one ; but Muhammadan lexicographers say, the fast was established when the month occurred in the hot season (see note, p. 119).
During the month of Kamazan twenty ad ditional rak ats, or forms of prayer, are re peated after the night prayer. These are called Tardwili.
Devout Muslims seclude themselves for some time in the Mosque during this month, and abstain from all worldly conversation and en gage themselves in the reading of the Quran. This seclusion is called Itiqdf. Muhammad is said to have usually observed this custom for the last ten days of Ramazan.
The Laylut-ul-Qadr, or the " night of power," is said by Muhammad to be either on the twenty -first, twenty-third, or twenty-fifth, or twenty-seventh, or twenty-ninth. The exact date of this solemn night has not been dis-
- Life of Mahomet, iii. p. 49.
122 RAMAZAN, OK THE MONTH OF FASTING.
covered by any but the Prophet himself, and some of the Companions, although the learned doctors believe it to be on the twenty-seventh. Of this night Muhammad says in the Quran (Surat-ul-Qailr) :
" Verily we have caused it (the Quran) to descend on the night of power.
" And who shall teach thee what the night of power is ?
" The night of power excelleth a thousand months ;
" Therein descend the angels and the spirit by permission
" Of their Lord in every matter ;
" And all is peace till the breaking of the morn."
By these verses commentators * understand that on this night the Quran came down en tire in one volume to the lowest heaven, from whence it was revealed by Gabriel in portions as the occasion required. The excellences of this night are said to be innumerable, and it is believed that during it the whole animal and vegetable kingdom bow in humble adoration,
- Tufsir-i-Hoseini.
RAMAZAN, OR THE MONTH OF FASTING. 123
to the Almighty, and the waters of the sea become sweet in a moment of time ! This night is frequently confounded * with the Sliab- i~Bardt\ but even the Quran itself does not appear to be quite clear on the subject, for in the Surat-i-Dukhdn we read, " By this clear book.. See, on a blessed night have we sent it down, for we would warn mankind, on the night wherein all things are disposed in wis dom." In which it appears that the blessed night , or the Laylut-ul- Mubarak, is both the night of record and the night upon which the Quran came down from heaven, although the one is supposed to be the twenty-seventh day of Ramazan, and the other the fifteenth of Shaban.
M. Greiger indemnifies the Ramazan with the fast of the tenth (Leviticus xxiii. 27) ; it is, however, far more likely that the fast of the Tenth is identical with the Id-i-Ashura, not only because the Hebrew J Asilr, ten, is retained in the title of that Muhamuiadan fast ; but also because there is a Jewish tradition (vide Adam Clark), that creation began upon the
- By Lane, in his " Egyptians," and by other writers.
124 RAMAZAN, OK THE MONTH OF FASTING.
Jewish fast of the Tenth, which coincides \vitli the Muhammadan day Ashura, being regarded as the day of creation. Moreover, the Jewish Asur and the Muslim Ashura are both fasts and days of affliction. It is far more probable that Muhammad got his idea of a thirty days* fast from the Christian Lent. The observance of Lent in the Eastern Church was exceeding! v strict both with regard to the nights as well as the days of that season of abstinence ; but Muhammad entirely relaxed the rules with regard to the night, and from sunset till the dawn of day the Muslim is permitted to indulge in any lawful pleasures and to feast with his friends ; consequently large evening dinner parties are usual in the nights of the Eamazan amongst the better classes. This would be what Muhammad meant when he said, " God would make the fast an ease and not a diffi culty," for notwithstanding its rigour in the day-time, it must be an easier observance than the strict fast observed during Lent by the Eastern Christians of Muhammad s day.
