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brother" are here regarded as specially favourable for marriage and circumcision feasts etc. As regards the succeeding months:
4. Adòë Mòʾlōt (Rabīʾal-akhir) and
5. Mòʾlōt seuneulheuëh (Jumāda ʾl-awwal), little remains to be noted beyond what we have said above. The latter, the fifth month of the year is also considered suitable for feasts etc., but enjoys no special preference.
Before taking leave of the Mòʾlōt months, we must add a few words respecting what is in Acheh comprehended under the word kanduri.
We should not be far wrong in asserting that this word (another of those imported into the Archipelago from India[1] has the same meaning as what the Javanese and Sundanese indicate by the expressions sěděkah, siděkah, slamětan or hajat, and often too by the words kěnduri or kěndurèn. It is a feast given with a religious purpose, or in conformity with a command of religious law. The occasions which give rise to it are of various kinds.
With one of these we have just made acquaintance, viz. a religious festival or day of commemoration. There are besides a number of domestic events which are celebrated by such feasts. The Mohammedan law ordains with special emphasis their being held on the occasion of a wedding, but also recommends them for circumcisions and sundry other events which give rise to rejoicing.
The same law requires that the religious character of such feasts should not be lost sight of. The poor must be invited, and preferably the devout poor. There is no difficulty in finding such; the leubès or the corresponding class in other countries are distinguished by piety at least in outward seeming, and are at the same time usually poor or pass as being so. No prohibited amusements or sports must be held, no forbidden display made, where a walimah (as these feasts are called in the books of the law) is in progress.
These forbidden things are indeed forbidden at all times, but if such trangression is committed at a walimah (= kanduri, siděkah etc.) the feast itself loses its sacred character. The law directs in all cases and in some even imperiously commands attendance in response to an invitation to a walimah, but is equally express in prohibiting it where
- ↑ See Qanoon-e-islam pp. 164, 184–5.
