Part 11 (1/2)

At the commencement of his prayers, he stands erect, his hands lifted up, the palms held out towards heaven, where the eyes are also turned whilst expressing adoration and praise to G.o.d. This ended, he prostrates himself before the Almighty, his forehead touching the ground; the form of words here used expresses the unworthiness of the creature permitted to approach and wors.h.i.+p the Creator; again he stands to repeat the glorious perfections of G.o.d; he then kneels in wors.h.i.+p and prayer, after which prostrations are resumed, &c. In the performance of some of the services they prostrate five times, standing up and kneeling an equal number of times; the shortest services have three, and all the prayers and praises are arranged in Arabic,--that most expressive language,--which to translate, they say, is to corrupt the meaning of the prayers. For this reason the Khoraun is not allowed in any other than the original language; and for the benefit of the unlearned in Arabic, it is commented upon, pa.s.sage by pa.s.sage, in the Persian language.

The mosques are all erected on one plan; the entrance to the outer court is secured by a gate or door always on the latch, without locks, bars, or bolts; in the paved yard a tank or reservoir for bathing or ablutions is usually provided. The mosque itself is square, with a dome and two minarets; the side next the court-yard is the entrance, and generally this front is entirely open; the back of the mosque faces Mecca, in which direction the prayer must be offered to be effectual. These houses of prayer are generally kept clean and neat, but not the slightest ornament allowed within the walls; the floor is matted, and a plain wooden mhembur (pulpit) is provided. Shoes never enter within the precincts of the mosque; 'Put off thy shoes' is strictly observed by Mussulmauns in all sacred places--a man praying with shoes on his feet would be accounted mad or a heathen.[8]

The Sabbath of the Mussulmauns is kept on Friday, commencing on the preceding night, after the manner of the Jews, only with the difference of the day.[9]

As a religious rest, the Sabbath is but partially observed with Mussulmauns. The Soonies, I have remarked, pay much more attention to its inst.i.tutions than the Sheahs; but with either sect, the day is less strictly kept, than might have been expected from people who really seem to make religion their study, and the great business of their lives. Both sects have extra prayers for the day besides the usual Namaaz, which, the religious people perform with, great punctuality, whether they carry their devotions to the mosque, or offer their prayers in due form in their own abode. On the Sabbath they make it a point to bathe and change their apparel; the public offices are closed, and the shops partially shut until mid-day; the rulers,--as Kings or Nuwaubs,--distinguish the day by not receiving their courtiers and the public visitors, as on other days.

Charitable donations are likewise more bountifully dispensed from the rich to the poor on Friday.

These observances serve to convince us that they believe in the const.i.tuted Sabbath; still there is not that strict respect for the holy day which could satisfy the scrupulous feelings of a Christian; the servants are quite as much employed on Friday as on any other day;--the dhurzie[10] (tailor), dhobhie[11] (washerman), and indeed the whole establishment of servants and slaves, male and female, find their work undiminished on the Sabbath. The ladies amuse themselves with cards or dice, the singing women even are quite as much in request as on other days; and all the amus.e.m.e.nts of life are indulged in without once seeming to suspect that they are disobeying the law of G.o.d, or infringing on their actual duties. Indeed, I believe they would keep the day strictly, if they thought doing so was a necessary duty: but I have often observed, that as Friday is one of their 'fortunate days', works of any importance are commenced on this day;--whether it be building a house,--planting a garden or field,--writing a book,--negotiating a marriage,--going a journey,--making a garment, or any other business of this life which they wish should prosper. With them, therefore, the day of rest is made one of the busiest in the calendar; but I must do them the justice to say, that they believe their hearts are more pure after the ablutions and prayers have been performed. And that as nothing, however trifling or important, according to their praiseworthy ideas, should ever be commenced without being first dedicated to G.o.d,--from whose mercy they implore aid and blessings on the labour of their hands,--they set apart Friday for commencing whatever business they are anxious should prosper. This was the excuse made by the pious Meer Hadjee Shaah.

Mahumud's biographers notice in many instances the strict observance of the Sabbath, at the period in which he flourished; they also say he selected Friday to be observed as the Mussulmaun Sabbath in distinction from the Jews, who it would seem were jealous of Mahumud's teaching, and annoyed both him and his followers in every way they could possibly devise.

And the Khoraun commentators, on the subject of Mahumud's mission, declare, when speaking of the place to which the Mussulmaun bow in prayer, 'That when Mahumud first commenced his task of teaching the ignorant Arabians to forsake their idol wors.h.i.+p, and to turn to the only true G.o.d, he was often reviled and insulted by the Jews; who even ridiculed the presumption of the Mussulmauns in daring to bow down, in their wors.h.i.+p, towards Jerusalem, in the same direction with them. Mahumud was sadly perplexed whether to abstain or continue the practice, as he was unwilling to offend the Jews: in this trial he was visited by the angel Gabriel, who brought the following command to him from G.o.d:--

'Turn from Jerusalem; and when thou bowest down to Me, face that Holy House of Abraham, the place of sacrifice: that shall be thy Kiblaah, O Mahumud.'

Kiblaah is the point to which men bow in wors.h.i.+p.[12] Kaabah is the 'Holy House' where Abraham's sacrifice was offered. Mecca is the city or tract of country surrounding the house.

Thus they will say: 'I am making my pilgrimage to Mecca, to visit the Kaabah, which in my Namaaz, has been my Kiblaah when wors.h.i.+pping my G.o.d.'

A Commentator on the Khoraun writes, in allusion to the prevailing worldly-minded men of his day, the following expressive definition of the objects most wors.h.i.+pped by them, and concludes with the one only Kiblaah deserving men's attention.

'The Sovereign's Kiblaah is His well-ornamented crown.'

'The Sensualist's Kiblaah, The gratification of his appet.i.tes.'

'The Lover's Kiblaah, The mistress of his heart.'

'The Miser's Kiblaah, His h.o.a.rds of gold and silver.'

'The Ambitious Man's Kiblaah, This world's honours and possessions.'

'The mere Professor's Kiblaah, The arch of the Holy House.'

And

'The Righteous Man's Kiblaah, The pure love of G.o.d,--which may all men learn and practise.'

The Mussulmaun Faith directs them to believe, not only in the prophets and their writings, but also that they are intercessors at the throne of grace; for this reason Mahumud taught his followers to call on G.o.d to hear them for the sake of,--

'1st. Adam, Suffee Ali (”the Pure” is the nearest possible translation).'

'2nd. Noah, the Prophet of G.o.d.'

'3rd. Abraham, the Friend of G.o.d.'

'4th. Moses, who Conversed with G.o.d.'

'5th. Jesus, the Soul of G.o.d.'

'6th. Mahumud, the Prophet of G.o.d.'[13]