History Of Caste

[acharya]

Muhammadan Religion
[_Bibliography_: Rev. T.P. Hughes, _Notes on Muhammadanism_, and
_Dictionary of Islam_, London, W.H. Allen, 1895; _Bombay Gazetteer_,
vol. ix. Part II. _Muhammadans of Gujarat_, by Khan Bahadur Fazalullah
Lutfullah Faridi; _Qaun-i-Islam,_ G.A. Herklots, Madras, Higginbotham,
reprint 1895; _Muhammadanism and Early Developments of Muhammadanism_,
by Professor D.S. Margoliouth; _Life of Mahomet_, by Sir. W. Muir;
Mr. J.T. Marten's _Central Provinces Census Report_, 1911. This
article is mainly compiled from the excellent accounts in the _Bombay
Gazetteer_ and the _Dictionary of Islam_.]

List of Paragraphs
1. _Statistics and distribution_.
2. _Occupations_.
3. _Muhammadan castes_.
4. _The four tribal divisions_.
5. _Marriage_.
6. _Polygamy, divorce and widow-remarriage_.
7. _Devices for procuring children, and beliefs about them_.
8. _Pregnancy rites_.
9. _Childbirth and naming children_.
10. _The Ukika sacrifice_.
11. _Shaving the hair and ear-piercing_
12. _Birthdays_.
13. _Circumcision, and maturity of girls_.
14. _Funeral rites_.
15. _Muhammadan sects. Shiah and Sunni_.
16. _Leading religious observations. Prayer._
17. _The fast Ramazan._
18. _The pilgrimage to Mecca._
19. _Festivals. The Muharram_.
20. _Id-ul-Fitr._
21. _Id-ul-Zoha._
22. _Mosques._
22. _Mosques_
23. _The Friday service._
24. _Priest. Mulla and Maulvi._
25. _The Kazi._
26. _General features of Islam._
27. _The Koran._
28. _The Traditions_
29. _The schools of law._
30. _Food._
31. _Dress._
32. _Social rules. Salutations._
33. _Customs._
34. _Position of women._
35. _Interest on money._
36. _Muhammadan education._

1. Statistics and distribution.

_Muhammadan Religion._--The Muhammadans numbered nearly 600,000
persons in the Central Provinces in 1911, or about 3 per cent
of the population. Of these about two-fifths belong to Berar,
the Amraoti and Akola Districts containing more than 70,000 each;
while of the 350,000 returned from the Central Provinces proper,
about 40,000 reside in each of the Jubbulpore, Nagpur and Nimar
Districts. Berar was for a long period governed by the Muhammadan
Bahmani dynasty, and afterwards formed part of the Mughal empire,
passing to the Mughal Viceroy, the Nizam of Hyderabad, when he became
an independent ruler. Though under British administration, it is still
legally a part of Hyderabad territory, and a large proportion of the
official classes as well as many descendants of retired soldiers are
Muhammadans. Similarly Nimar was held by the Muhammadan Faruki dynasty
of Khandesh for 200 years, and was then included in the Mughal empire,
Burhanpur being the seat of a viceroy. At this period a good deal of
forcible conversion probably took place, and a considerable section
of the Bhils nominally became Muhammadans.

When the Gond Raja of Deogarh embraced Islam after his visit to Delhi,
members of this religion entered his service, and he also brought back
with him various artificers and craftsmen. The cavalry of the Bhonsla
Raja of Nagpur was largely composed of Muhammadans, and in many cases
their descendants have settled on the land. In the Chhattisgarh
Division and the Feudatory States the number of Muhammadans is
extremely small, constituting less than one per cent of the population.

2. Occupations.

No less than 37 per cent of the total number of Muhammadans live
in towns, though the general proportion of urban population in
the Provinces is only 7 1/2 per cent. The number of Muhammadans
in Government service excluding the police and army, is quite
disproportionate to their small numerical strength in the Provinces,
being 20 per cent of all persons employed. In the garrison they
actually outnumber Hindus, while in the police they form 37 per
cent of the whole force. In the medical and teaching professions
also the number of Muhammadans is comparatively large, while of
persons of independent means a proportion of 29 per cent are of this
religion. Of persons employed in domestic services nearly 14 per cent
of the total are Muhammadans, and of beggars, vagrants and prostitutes
23 per cent. Muhammadans are largely engaged in making and selling
clothes, outnumbering the Hindus in this trade; they consist of two
entirely different classes, the Muhammadan tailors who work for hire,
and the Bohra and Khoja shopkeepers who sell all kinds of cloth; but
both live in towns. Of dealers in timber and furniture 36 per cent
are Muhammadans, and they also engage in all branches of the retail
trade in provisions. The occupations of the lower-class Muhammadans
are the manufacture of glass bangles and slippers and the dyeing of
cloth. [299]

3. Muhammadan castes.

About 14 per cent of the Muhammadans returned caste names. The
principal castes are the Bohra and Khoja merchants, who are of the
Shiah sect, and the Cutchis or Memans from Gujarat, who are also
traders; these classes are foreigners in the Province, and many
of them do not bring their wives, though they have now begun to
settle here. The resident castes of Muhammadans are the Bahnas or
cotton-cleaners; Julahas, weavers; Kacheras, glass bangle-makers;
Kunjras, greengrocers; Kasais, butchers; and the Rangrez caste
of dyers who dye with safflower. As already stated, a section of
the Bhils are at least nominally Muhammadans, and the Fakirs or
Muhammadan beggars are also considered a separate caste. But no caste
of good standing such as the Rajput and Jat includes any considerable
number of Muhammadans in the Central Provinces, though in northern
India large numbers of them belong to this religion, while retaining
substantially their caste usages. The Muhammadan castes in the Central
Provinces probably consist to a large extent of the descendants of
Hindu converts. Their religious observances present a curious mixture
of Hindu and Muhammadan rites, as shown in the separate articles on
these castes. Proper Muhammadans look down on them and decline to
take food or intermarry with them.

4. The four tribal divisions.

The Muhammadans proper are usually divided into four classes, Shaikh,
Saiyad, Mughal and Pathan. Of these the Shaikhs number nearly 300,000,
the Pathans nearly 150,000, the Saiyads under 50,000, and the Pathans
about 9000 in the Central Provinces. The term Saiyad properly
means a descendant of Ali, the son-in-law, and the lady Fatimah,
the daughter of the Prophet. They use the title Saiyad or Mir [300]
before, and sometimes Shah after, their name, while women employ
that of Begum. Many Saiyads act as Pirs or spiritual guides to other
Muhammadan families. The external mark of a Saiyad is the right to
wear a green turban, but this is of course no longer legally secured
to them. The title Shaikh properly belongs only to three branches of
the Quraish tribe or that of Muhammad: the Siddikis, who claim descent
from Abu Bakr Siddik, [301] the father-in-law of the Prophet and the
second Caliph; the Farukis claiming it from Umar ul Faruk, the third
Caliph, and also the father-in-law of the Prophet; and the Abbasis,
descended from Abbas, one of the Prophet's nine uncles. The Farukis are
divided into two families, the Chistis and Faridis. Both these titles,
however, and especially Shaikh, are now arrogated by large numbers
of persons who cannot have any pretence to the above descent. Sir
D. Ibbetson quotes a proverb, 'Last year I was a butcher; this year I
am a Shaikh; next year if prices rise I shall become a Saiyad.' And Sir
H. M. Elliot relates that much amusement was caused in 1860 at Gujarat
by the Sherishtadar or principal officer of the judicial department
describing himself in an official return as Saiyad Hashimi Quraishi,
that is, of the family and lineage of the Prophet. His father, who was
living in obscurity in his native town, was discovered to be a Lohar
or blacksmith. [302] The term Shaikh means properly an elder, and
is freely taken by persons of respectable position. Shaikhs commonly
use either Shaikh or Muhammad as their first names. The Pathans were
originally the descendants of Afghan immigrants. The name is probably
the Indian form of the word Pushtun (plural Pushtanah), now given to
themselves by speakers of the Pushtu language. [303] The men add Khan
to their names and the women Khatun or Khatu. It is not at all likely
either that the bulk of the Muhammadans who returned themselves as
Pathans in the Central Provinces are really of Afghan descent. The
Mughals proper are of two classes, Irani or Persian, who belong to
the Shiah sect, and Turani, Turkish or Tartar, who are Sunnis. Mughals
use the title Mirza (short for Amirzada, son of a prince) before their
names, and add Beg after them. It is said that the Prophet addressed
a Mughal by the title of Beg after winning a victory, and since then
it has always been used. Mughal women have the designation Khanum
after their names. [304] Formerly the Saiyads and Mughals constituted
the superior class of Muhammadan gentry, and never touched a plough
themselves, like the Hindu Brahmans and Rajputs. These four divisions
are not proper subcastes as they are not endogamous. A man of one
group can marry a woman of any other and she becomes a member of her
husband's group; but the daughters of Saiyads do not usually marry
others than Saiyads. Nor is there any real distinction of occupation
between them, the men following any occupation indifferently. In fact,
the divisions are now little more than titular, a certain distinction
attaching to the titles Saiyad and Shaikh when borne by families who
have a hereditary or prescriptive right to use them.

5. Marriage.

The census returns of 1911 show that three-fourths of Muhammadan boys
now remain unmarried till the age of 20; while of girls 31 per cent are
unmarried between 15 and 20, but only 13 per cent above that age. The
age of marriage of boys may therefore be taken at 18 to 25 or later,
and that of girls at 10 to 20. The age of marriage both of girls and
boys is probably getting later, especially among the better classes.

Marriage is prohibited to the ordinary near relatives, but not between
first cousins. A man cannot marry his foster-mother or foster-sister,
unless the foster-brother and sister were nursed by the same woman
at intervals widely separated. A man may not marry his wife's sister
during his wife's lifetime unless she has been divorced. A Muhammadan
cannot marry a polytheist, but he may marry a Jewess or a Christian. No
specific religious ceremony is appointed, nor are any rites essential
for the contraction of a valid marriage. If both persons are legally
competent, and contract marriage with each other in the presence of two
male or one male and two female witnesses, it is sufficient. And the
Shiah law even dispenses with witnesses. As a rule the Kazi performs
the ceremony, and reads four chapters of the Koran with the profession
of belief, the bridegroom repeating them after him. The parties then
express their mutual consent, and the Kazi, raising his hands, says,
"The great God grant that mutual love may reign between this couple
as it existed between Adam and Eve, Abraham and Sarah, Joseph and
Zuleika, Moses and Zipporah, His Highness Muhammad and Ayesha, and
His Highness Ali and Fatimah." [305] A dowry or _meher_ must be paid
to the wife, which under the law must not be less than ten silver
_dirhams_ or drachmas; but it is customary to fix it at Rs. 17, the
dowry of Fatimah, the Prophet's favourite daughter, or at Rs. 750,
that of the Prophet's wife, Ayesha. [306] The wedding is, however,
usually accompanied by feasts and celebrations not less elaborate
or costly than those of the Hindus. Several Hindu ceremonies are
also included, such as the anointing of the bride and bridegroom
with oil and turmeric, and setting out earthen vessels, which are
meant to afford a dwelling-place for the spirits of ancestors, at
least among the lower classes. [307] Another essential rite is the
rubbing of the hands and feet of the bridegroom with _mehndi_ or red
henna. The marriage is usually arranged and a ceremony of betrothal
held at least a year before it actually takes place.

6. Polygamy, divorce and widow-remarriage.

A husband can divorce his wife at pleasure by merely repeating the
prescribed sentences. A wife can obtain divorce from her husband for
impotence, madness, leprosy or non-payment of the dowry. A woman who
is divorced can claim her dowry if it has not been paid. Polygamy is
permitted among Muhammadans to the number of four wives, but it is
very rare in the Central Provinces. Owing to the fact that members
of the immigrant trading castes leave their wives at home in Gujarat,
the number of married women returned at the census was substantially
less than that of married men. A feeling in favour of the legal
prohibition of polygamy is growing up among educated Muhammadans,
and many of them sign a contract at marriage not to take a second
wife during the lifetime of the first. There is no prohibition on
the remarriage of widows in Muhammadan law, but the Hindu rule on
the subject has had considerable influence, and some Muhammadans of
good position object to the marriage of widows in their family. The
custom of the seclusion of women also, as Mr. Marten points out,
operates as a bar to a widow finding a husband for herself.

7. Devices for procuring children, and beliefs about them.

Women who desire children resort to the shrines of saints, who are
supposed to be able to induce fertility. "Blochmann notes that the
tomb of Saint Salim-i-Chishti at Fatehpur-Sikri, in whose house
the Emperor Jahangir was born, is up to the present day visited by
childless Hindu and Musalman women. A tree in the compound of the
saint Shaih Alam of Ahmedabad yields a peculiar acorn-like fruit,
which is sought after far and wide by those desiring children; the
woman is believed to conceive from the moment of eating the fruit. If
the birth of a child follows the eating of the acorn, the man and woman
who took it from the tree should for a certain number of years come at
every anniversary of the saint and nourish the tree with a supply of
milk. In addition to this, jasmine and rose-bushes at the shrines of
certain saints are supposed to possess issue-giving properties. To
draw virtue from the saint's jasmine the woman who yearns for a
child bathes and purifies herself and goes to the shrine, and seats
herself under or near the jasmine bush with her skirt spread out. As
many flowers as fall into her lap, so many children will she have. In
some localities if after the birth of one child no other son is born,
or being born does not live, it is supposed that the first-born child
is possessed by a malignant spirit who destroys the young lives of
the new-born brothers and sisters. So at the mother's next confinement
sugar and sesame-seed are passed seven or nine times over the new-born
infant from head to foot, and the elder boy or girl is given them to
eat. The sugar represents the life of the young one given to the spirit
who possesses the first-born. A child born with teeth already visible
is believed to exercise a very malignant influence over its parents,
and to render the early death of one of them almost certain." [308]

8. Pregnancy rites.

In the seventh or ninth month of pregnancy a fertility rite is performed as among the Hindus. The woman is dressed in new clothes, and her lap is filled with fruit and vegetables by her friends. In some localities a large number of pots are obtained, and a little water is placed in each of them by a fertile married woman who has never lost a child. Prayers are repeated over the pots in the names of the male and female ancestors of the family, and especially of the women who have died in childbirth. This appears to be a propitiation of the spirits of ancestors. [309]

9. Childbirth and naming children.

A woman goes to her parents' home after the last pregnancy rite and
stays there till her confinement is over. The rites performed by the
midwife at birth resemble those of the Hindus. When the child is born
the _azan_ or summons to prayer is uttered aloud in his right ear,
and the _takbir_ or Muhammadan creed in his left. The child is named
on the sixth or seventh day. Sometimes the name of an ancestor is
given, or the initial letter is selected from the Koran at a venture
and a name beginning with that letter is chosen. Some common names
are those of the hundred titles of God combined with the prefix _abd_
or servant. Such are Abdul Aziz, servant of the all-honoured; Ghani,
the everlasting; Karim, the gracious; Rahim, the pitiful; Rahman,
the merciful; Razzak, the bread-giver; Sattar, the concealer; and
so on, with the prefix Abdul, or servant of, in each case. Similarly
Abdullah, or servant of God, was the name of Muhammad's father, and
is a very favourite one. Other names end with Baksh or 'given by,' as
Haidar Baksh, given by the lion (Ali); these are similar to the Hindu
names ending in Prasad. The prefix Ghulam, or slave of, is also used,
as Ghulam Hussain, slave of Hussain; and names of Hebrew patriarchs
mentioned in the Koran are not uncommon, as Ayub Job, Harun Aaron,
Ishaq Isaac, Musa Moses, Yakub Jacob, Yusaf Joseph, and so on. [310]

10. The Ukika sacrifice.

After childbirth the mother must not pray or fast, touch the Koran
or enter a mosque for forty days; on the expiry of this period she is
bathed and dressed in good clothes, and her relatives bring presents
for the child. Some people do not let her oil or comb her hair during
these days. The custom would seem to be a relic of the period of
impurity of women after childbirth. On the fortieth day the child
is placed in a cradle for the first time. In some localities a rite
called Ukika is performed after the birth of a child. It consists of a
sacrifice in the name of the child of two he-goats for a boy and one
for a girl. The goats must be above a year old, and without spot or
blemish. The meat must be separated from the bones so that not a bone
is broken, and the bones, skin, feet and head are afterwards buried
in the earth. When the flesh is served the following prayer is said by
the father: "O, Almighty God, I offer in the stead of my own offspring
life for life, blood for blood, head for head, bone for bone, hair
for hair, and skin for skin. In the name of God do I sacrifice this
he-goat." This is apparently a relic of the substitution of a goat for
Ishmael when Abraham was offering him as a sacrifice. The Muhammadans
say that it was Ishmael instead of Isaac who was thus offered, and they
think that Ishmael or Ismail was the ancestor of all the Arabs. [311]

11. Shaving the hair and ear-piercing.

Either on the same day as the Ukika sacrifice or soon afterwards the
child's hair is shaved for the first time. By the rich the hair is
weighed against silver and this sum is distributed to beggars. It is
then tied up in a piece of cloth and either buried or thrown into a
river, or sometimes set afloat on a little toy raft in the name of a
saint. Occasionally tufts of hair or even the whole head may be left
unshaven in the name of a saint, and after one or more years the child
is taken to the saint's tomb and the hair shaved there; or if this
cannot be done it is cut off at home in the name of the saint. [312]

When a girl is one or two years old the lobes of her ears are bored. By
degrees other holes are bored along the edge of the ear and even
in the centre, till by the time she has attained the age of two or
three years she has thirteen holes in the right ear and twelve in the
left. Little silver rings and various kinds of earrings are inserted
and worn in the holes. But the practice of boring so many holes has
now been abandoned by the better-class Muhammadans.

12. Birthdays.

The child's birthday is known as _sal-girah_ and is celebrated by a
feast. A knot is tied in a red thread and annually thereafter a fresh
knot to mark his age, and prayers are offered in the child's name to
the patriarch Noah, who is believed to have lived to five hundred or
a thousand years, and hence to have the power of conferring longevity
on the child. When a child is four years, four months and four days
old the ceremony of Bismillah or taking the name of God is held,
which is obligatory on all Muhammadans. Friends are invited, and the
child is dressed in a flowered robe (_sahra_) and repeats the first
chapters of the Koran after his or her tutor. [313]

13. Circumcision, and maturity of girls.

A boy is usually circumcised at the age of six or seven, but among
some classes of Shiahs and the Arabs the operation is performed a few
days after birth. The barber operates and the child is usually given
a little _bhang_ or other opiate. Some Muhammadans leave circumcision
till an age bordering on puberty, and then perform it with a pomp and
ceremony almost equalling those of a marriage. When a girl arrives
at the age of puberty she is secluded for seven days, and for this
period eats only butter, bread and sugar, all fish, flesh, salt and
acid food being prohibited. In the evening she is bathed, warm water
is poured on her head, and among the lower classes an entertainment
is given to friends. [314]

14. Funeral rites.

The same word _janazah_ is used for the corpse, the bier and the
funeral. When a man is at the point of death a chapter of the Koran,
telling of the happiness awaiting the true believer in the future life,
is read, and some money or sherbet is dropped into his mouth. After
death the body is carefully washed and wrapped in three or five cloths
for a male or female respectively. Some camphor or other sweet-smelling
stuff is placed on the bier. Women do not usually attend funerals, and
the friends and relatives of the deceased walk behind the bier. There
is a tradition among some Muhammadans that no one should precede the
corpse, as the angels go before. To carry a bier is considered a very
meritorious act, and four of the relations, relieving each other
in turn, bear it on their shoulders. Muhammadans carry their dead
quickly to the place of interment, for Muhammad is stated to have
said that it is good to carry the dead quickly to the grave, so as
to cause the righteous person to attain the sooner to bliss; and, on
the other hand, in the case of a bad man it is well to put wickedness
away from one's shoulders. Funerals should always be attended on foot,
for it is said that Muhammad once rebuked people who were following
a bier on horseback, saying, "Have you no shame, since God's angels
go on foot and you go upon the backs of quadrupeds?" It is a highly
meritorious act to attend a funeral whether it be that of a Muslim,
a Jew or a Christian. The funeral service is not recited in the
cemetery, this being too polluted a place for so sacred an office,
but either in a mosque or in some open space close to the dwelling of
the deceased person or to the graveyard. The nearest relative is the
proper person to recite the service, but it is usually said by the
family priest or the village Kazi. The grave sometimes has a recess
at the side, in which the body is laid to prevent the earth falling
upon it, or planks may be laid over the body slantwise or supported on
bricks for the same purpose. Coffins are only used by the rich. When
the body has been placed in the grave each person takes up a clod
of earth and pronouncing over it a verse of the Koran, 'From earth
we made you, to earth we return you and out of earth we shall raise
you on the resurrection day,' places it gently in the grave over the
corpse. [315] The building of stone or brick tombs and writing verses
of the Koran on them is prohibited by the Traditions, but large masonry
tombs are common in all Muhammadan countries and very frequently they
bear inscriptions. On the third day a feast is given in the morning
and after it trays of flowers with a vessel containing scented oil
are handed round and the guests pick flowers and dip them into the
oil. They then proceed to the grave, where the oil and flowers are
placed. Maulvis are employed to read the whole of the Koran over the
grave, which they accomplish by dividing it into sections and reading
them at the same time. Rich people sometimes have the whole Koran
read several times over in this manner. A sheet of white or red cloth
is spread over the grave, green being usually reserved for Fakirs or
saints. On the evening of the ninth day another feast is given, to
which friends and neighbours, and religious and ordinary beggars are
invited, and a portion is sent to the Fakir or mendicant in charge of
the burying-ground. Some people will not eat any food from this feast
in their houses but take it outside. [316] On the morning of the tenth
day they go again to the grave and repeat the offering of flowers and
scented oil as before. Other feasts are given on the fortieth day,
and at the expiration of four, six and nine months, and one year from
the date of the death, and the rich sometimes spend large sums on
them. None of these observances are prescribed by the Koran but have
either been retained from pre-Islamic times or adopted in imitation of
the Hindus. For forty days all furniture is removed from the rooms and
the whole family sleep on the bare ground. Sometimes a cup of water and
a wheaten cake are placed nightly for forty days on the spot where the
deceased died, and a similar provision is sent to the mosque. When a
man dies his mother and widow break their glass bangles. The mother
can get new ones, but the widow does not wear glass bangles or a
nose-ring again unless she takes a second husband. For four months
and ten days the widow is strictly secluded and does not leave the
house. Prayers for ancestors are offered annually at the Shab-i-Barat
or Bakr-Id festival. [317] The property of a deceased Muhammadan is
applicable in the first place to the payment of his funeral expenses;
secondly, to the discharge of his debts; and thirdly, to the payment
of legacies up to one-third of the residue. If the legacies exceed
this amount they are proportionately reduced. The remainder of the
property is distributed by a complicated system of shares to those of
the deceased's relatives who rank as sharers and residuaries, legacies
to any of them in excess of the amount of their shares being void. The
consequence of this law is that most Muhammadans die intestate. [318]

15. Muhammadan sects. Shiah and Sunni.

Of the two main sects of Islam, ninety-four per cent of the Muhammadans
in the Central Province were returned as being Sunnis in 1911 and three
per cent as Shiahs, while the remainder gave no sect. Only the Cutchi,
Bohra and Khoja immigrants from Gujarat are Shiahs and practically
all other Muhammadans are Sunnis. With the exception of Persia,
Oudh and part of Gujarat, the inhabitants of which are Shiahs, the
Sunni sect is generally prevalent in the Muhammadan world. The main
difference between the Sunnis and Shiahs is that the latter think
that according to the Koran the Caliphate or spiritual headship of
the Muhammadans had to descend in the Prophet's family and therefore
necessarily devolved on the Lady Fatimah, the only one of his children
who survived him, and on her husband Ali the fourth Caliph. They
therefore reject the first three Caliphs after Muhammad, that is Abu
Bakr, Omar and Othman. After Ali they also hold that the Caliphate
descended in his family to his two sons Hasan and Hussain, and the
descendants of Hussain. Consequently they reject all the subsequent
Caliphs of the Muhammadan world, as Hussain and his children did not
occupy this position. They say that there are only twelve Caliphs,
or Imams, as they now prefer to call them, and that the twelfth
has never really died and will return again as the Messiah of whom
Muhammad spoke, at the end of the world. He is known as the Mahdi, and
the well-known pretender of the Soudan, as well as others elsewhere,
have claimed to be this twelfth or unrevealed Imam. Other sects of
the Shiahs, as the Zaidiyah and Ismailia, make a difference in the
succession of the Imamate among Hussain's descendants. The central
incident of the Shiah faith is the slaughter of Hussain, the son
of Ali, with his family, on the plain of Karbala in Persia by the
sons of Yazid, the second Caliph of the Umaiyad dynasty of Damascus,
on the 10th day of the month Muharram, in the 61st year of the Hijra
or A.D. 680. The martyrdom of Hussain and his family at Karbala is
celebrated annually for the first ten days of the month of Muharram by
the Shiahs. Properly the Sunnis should take no part in this, and should
observe only the tenth day of Muharram as that on which Adam and Eve
and heaven and hell were created. But in the Central Provinces the
Sunnis participate in all the Muharram celebrations, which now have
rather the character of a festival than of a season of mourning. The
Shiahs also reject the four great schools of tradition of the Sunnis,
and have separate traditional authorities of their own. They count the
month to begin from the full moon instead of the new moon, pray three
instead of five times a day, and in praying hold their hands open by
their sides instead of folding them below the breast. The word Shiah
means a follower, and Sunni one proceeding on the _sunnah_, the path
or way, a term applied to the traditions of the Prophet. The two words
have thus almost the same signification. Except when otherwise stated,
the information in this article relates to the Sunnis.

16. Leading religious observances. Prayer.

The five standard observances of the Muhammadan religion are the
Kalima, or creed; Sula, or the five daily prayers; Roza, or the
thirty-day fast of Ramazan; Zakab, the legal alms; and Hajj, the
pilgrimage to Mecca, which should be performed once in a lifetime. The
Kalima, or creed, consists simply in the sentence, 'There is but
one God and Muhammad is His prophet,' which is frequently on the
lips of Muhammadans. The five periods for prayer are Fajr ki namaz,
in the morning before sunrise; Zohar, or the midday prayer, after the
sun has begun to decline; Asur, or the afternoon prayer, about four;
Maghrib, or the evening prayer, immediately after sunset; and Aysha,
or the evening prayer, after the night has closed in. These prayers
are repeated in Arabic, and before saying them the face, hands and
feet should be washed, and, correctly speaking, the teeth should
also be cleaned. At the times of prayer the Azan or call to prayer is
repeated from the mosque by the _muezzan_ or crier in the following
terms: "God is great, God is great, God is great, God is great! I
bear witness that there is no God but God! (twice). I bear witness
that Muhammad is the Apostle of God! (twice). Come to prayers! Come
to prayers! Come to salvation! Come to salvation! God is great! There
is no other God but God." In the early morning the following sentence
is added, 'Prayers are better than sleep.' [319]

17. The fast of Ramazan.

The third necessary observance is the fast in the month of Ramazan,
the ninth month of the Muhammadan year. The fast begins when the new
moon is seen, or if the sky is clouded, after thirty days from the
beginning of the previous month. During its continuance no food or
water must be taken between sunrise and sunset, and betel-leaf, tobacco
and conjugal intercourse must be abjured for the whole period. The
abstention from water is a very severe penance during the long days of
the hot weather when Ramazan falls at this season. Mr. Hughes thinks
that the Prophet took the thirty days' fast from the Christian Lent,
which was observed very strictly in the Eastern Church during the
nights as well as days. In ordaining the fast he said that God 'would
make it an ease and not a difficulty,' but he may not have reflected
that his own action in discarding the intercalary month adopted by the
Arabs and reverting to the simple lunar months would cause the fast
to revolve round the whole year. During the fast people eat before
sunrise and after sunset, and dinner-parties are held lasting far
into the night.

It is a divine command to give alms annually of money, cattle, grain,
fruit and merchandise. If a man has as much as eighty rupees, or forty
sheep and goats, or five camels, he should give alms at specified
rates amounting roughly to two and a half per cent of his property. In
the case of fruit and grain the rate is one-tenth of the harvest for
unirrigated, and a twentieth for irrigated crops. These alms should
be given to pilgrims who desire to go to Mecca but have not the means;
and to religious and other beggars if they are very poor, debtors who
have not the means to discharge their debts, champions of the cause
of God, travellers without food and proselytes to Islam. Religious
mendicants consider it unlawful to accept the _zakat_ or legal alms
unless they are very poor, and they may not be given to Saiyads or
descendants of the Prophet.

18. The pilgrimage to Mecca.

The Hajj or pilgrimage to Mecca is incumbent on all men and women
who have sufficient means to meet the expenses of the journey and
to maintain their families at home during their absence. Only a
very small proportion of Indian Muhammadans, however, now undertake
it. Mecca is the capital of Arabia and about seventy miles from the Red
Sea. The pilgrimage must be performed during the month Zu'l Hijjah,
so that the pilgrim may be at Mecca on the festival of Id-ul-Zoha
or the Bakr-Id. At the last stage near Mecca the pilgrims assume a
special dress, consisting of two seamless wrappers, one round the
waist and the other over the shoulders. Sandals of wood may also be
worn. Formerly the pilgrim would take with him a little compass in
which the needle in the shape of a dove pointed continually towards
Mecca in the west. On arrival at Mecca he performs the legal ablutions,
proceeds to the sacred mosque, kisses the black stone, and encompasses
the Kaaba seven times. The Kaaba or 'Cube' is a large stone building
and the black stone is let into one of its walls. He drinks the water
of the sacred well Zem-Zem from which Hagar and Ishmael obtained water
when they were dying of thirst in the wilderness, and goes through
various other rites up to the day of Id-ul-Zoha, when he performs
the sacrifice or _kurban_, offering a ram or he-goat for every member
of his family, or for every seven persons a female camel or cow. The
flesh is distributed in the same manner as that of the ordinary Bakr-Id
sacrifice. [320] He then gets himself shaved and his nails pared, which
he has not done since he assumed the pilgrim's garb, and buries the
cuttings and parings at the place of the sacrifice. The pilgrimage is
concluded after another circuit of the Kaaba, but before his departure
the pilgrim should visit the tomb of Muhammad at Medina. One who has
performed the pilgrimage to Mecca thereafter has the title of Haji.

19. Festivals. The Muharram.

The principal festivals are the Muharram and the two Ids. The month
of Muharram is the first of the year, and the first ten days, as
already stated, are devoted to mourning for the death of Hussain and
his family. This is observed indifferently by Sunnis and Shiahs in
the Central Provinces, and the proceedings with the Sunnis at any
rate have now rather the character of a festival than a time of
sorrow. Models of the tomb of Hussain, called _tazia_, are made of
bamboo and pasteboard and decorated with tinsel. Wealthy Shiahs have
expensive models, richly decorated, which are permanently kept in a
chamber of the house called the Imambara or Imam's place, but this is
scarcely ever done in the Central Provinces. As a rule the _tazias_
are taken in procession and deposited in a river on the last and
great day of the Muharram. Women who have made vows for the recovery
of their children from an illness dress them in green and send them to
beg; and men and boys of the lower classes have themselves painted as
tigers and go about mimicking a tiger for what they can get from the
spectators. It seems likely that the representations of tigers may
be in memory of the lion which is said to have kept watch over the
body of Hussain after he had been buried. In Persia a man disguised
as a tiger appears on the tomb of Hussain in the drama of his murder
at Karbala, which is enacted at the Muharram. In Hindu mythology the
lion and tiger appear to be interchangeable. During the tragedy at
Karbala, Kasim, a young nephew of Hussain, was married to his little
daughter Sakinah, Kasim being very shortly afterwards killed. It is
supposed that the cast shoe of Kasim's horse was brought to India,
and at the Muharram models of horse-shoes are made and carried fixed on
poles. Men who feel so impelled and think that they will be possessed
by the spirit of Kasim make these horse-shoes and carry them, and
frequently they believe themselves to be possessed by the spirit,
exhibiting the usual symptoms of a kind of frenzy, and women apply
to them for children or for having evil spirits cast out. [321]

20. Id-ul-Fitr.

The Id-ul-Fitr, or the breaking of the fast, is held on the first
day of the tenth month, Shawwal, on the day after the end of the
fast of Ramazan. On this day the people assemble dressed in their
best clothes and proceed to the Id-Gah, a building erected outside
the town and consisting of a platform with a wall at the western end
in the direction of Mecca. Here prayers are offered, concluding with
one for the King-Emperor, and a sermon is given, and the people then
return escorting the Kazi or other leading member of the community and
sometimes paying their respects in a body to European officers. They
return to their homes and spend the rest of the day in feasting and
merriment, a kind of vermicelli being a special dish eaten on this day.

21. Id-ul-Zoha

The Idu-l-Azha or Id-ul-Zoha, the feast of sacrifice, also called
the Bakr-Id or cow-festival, is held on the tenth day of the last
month, Zu'l Hijjah. It is the principal day of the Muhammadan year,
and pilgrims going to Mecca keep it there. [322] At this time also the
Arabs were accustomed to go to Mecca and offer animal sacrifices there
to the local deities. According to tradition, when Abraham (Ibrahim)
founded Mecca the Lord desired him to prepare a feast and to offer his
son Ishmael (Ismail). But when he had drawn the knife across his son's
throat the angel Gabriel substituted a ram and Ishmael was saved,
and the festival commemorates this. As already stated, the Arabs
believe themselves to be descended from Ishmael or Ismail. According
to a remarkable Hadis or tradition, related by Ayesha, Muhammad said:
"Man hath not done anything on the Id-ul-Zoha more pleasing to God
than spilling blood in sacrifice; for, verily, its blood reacheth
the acceptance of God before it falleth upon the ground, therefore
be joyful in it." [323] On this day, as on the other Id, the people
assemble for prayers at the Id-Gah. On returning home the head of a
family takes a sheep, cow or camel to the entrance of his house and
sacrifices it, repeating the formula, 'In the name of God, God is
great,' as he cuts its throat. The flesh is divided, two-thirds being
kept by the family and one-third given to the poor in the name of
God. This is the occasion on which Muhammadans offend Hindu feeling
by their desire to sacrifice cows, as camels are unobtainable or
too valuable, and the sacrifice of a cow has probably more religious
merit than that of a sheep or goat. But in many cases they abandon
their right to kill a cow in order to avoid stirring up enmity.

22. Mosques.

The entrance to a Muhammadan mosque consists of a stone gateway,
bearing in verse the date of its building; this leads into a paved
courtyard, which in a large mosque may be 40 or 50 yards long and
about 20 wide. The courtyard often contains a small tank or cistern
about 20 feet square, its sides lined with stone seats. Beyond this
lies the building itself, open towards the courtyard, which is on its
eastern side, and closed in on the other three sides, with a roof. The
floor is raised about a foot above the level of the courtyard. In
the back wall, which is opposite the courtyard to the west in the
direction of Mecca, is an arched niche, and close by a wooden or
masonry pulpit raised four or five feet from the ground. Against
the wall is a wooden staff, which the preacher holds in his hand
or leans upon according to ancient custom. [324] The walls are bare
of decorations, images and pictures having been strictly prohibited
by Muhammad, and no windows are necessary; but along the walls are
scrolls bearing in golden letters the name of the Prophet and the
first four Caliphs, or a chapter of the Koran, the Arabic script
being especially suitable for this kind of ornamental writing. [325]
The severe plainness of the interior of a mosque demonstrates the
strict monotheism of Islam, and is in contrast to the temples and
shrines of most other religions. The courtyard of a mosque is often
used as a place of resort, and travellers also stay in it.

23. The Friday service.

A service is held in the principal mosque on Fridays about midday, at
which public prayers are held and a sermon or _khutbak_ is preached or
recited. Friday is known as Jumah, or the day of assembly. Friday was
said by Muhammad to have been the day on which Adam was taken into
paradise and turned out of it, the day on which he repented and on
which he died. It will also be the day of Resurrection. The Prophet
considered that the Jews and Christians had erred in transferring
their Sabbath from Friday to Saturday and Sunday respectively. [326]

24. Priests, Mulla and Maulvi.

The priest in charge of a mosque is known as Mulla. Any one can be a
Mulla who can read the Koran and say the prayers, and the post is very
poorly paid. The Mulla proclaims the call to prayer five times a day,
acts as Imam or leader of the public prayers, and if there is no menial
servant keeps the mosque clean. He sometimes has a little school in the
courtyard in which he teaches children the Koran. He also sells charms,
consisting of verses of the Koran written on paper, to be tied round
the arm or hung on the neck. These have the effect of curing disease
and keeping off evil spirits or the evil eye. Sometimes there is a
mosque servant who also acts as sexton of the local cemetery. The funds
of the mosque and any endowment attached to it are in charge of some
respectable resident, who is known as Mutawalli or churchwarden. The
principal religious officer is the Maulvi, who corresponds to the
Hindu Guru or preceptor. These men are frequently intelligent and
well-educated. They are also doctors of law, as all Muhammadan law
is based on the Koran and Traditions and the deductions drawn from
them by the great commentators. The Maulvi thus acts as a teacher of
religious doctrine and also of law. He is not permanently attached
to a mosque, but travels about during the open season, visiting
his disciples in villages, teaching and preaching to them, and also
treating the sick. If he knows the whole of the Koran by heart he
has the title of Hafiz, and is much honoured, as it is thought that
a man who has earned the title of Hafiz frees twenty generations of
his ancestors and descendants from the fires of hell. Such a man is
much in request during the month of Ramazan, when the leader of the
long night prayers is expected to recite nightly one of the thirty
sections of the Koran, so as to complete them within the month. [327]

25. The Kazi.

The Kazi was under Muhammadan rule the civil and criminal judge,
having jurisdiction over a definite local area, and he also acted as
a registrar of deeds. Now he only leads the public prayers at the Id
festivals and keeps registers of marriages and divorces. He does not
usually attend marriages himself unless he receives a special fee, but
pays a deputy or _naib_ to do so. [328] The Kazi is still, however,
as a rule the leading member of the local Muhammadan community,
the office being sometimes elective and sometimes hereditary.

26. General features of Islam.

In proclaiming one unseen God as the sole supernatural being, Muhammad
adopted the religion of the Jews of Arabia, with whose sacred books
he was clearly familiar. He looked on the Jewish prophets as his
predecessors, he himself being the last and greatest. The Koran says,
"We believe in God, and that which hath been sent down to us, and that
which was sent down unto Abraham, and Ishmael and Isaac, and Jacob,
and the tribes, and that which was delivered unto Moses, and Jesus and
the prophets from the Lord, and we make no distinction between any
of them." Thus Muhammad accepted the bulk of the Old but not of the
New Testament, which the Jews also do not receive. His deity was the
Jewish Jehovah of the Old Testament, though called Allah after the name
of a god worshipped at Mecca. The six prophets who brought new laws
were Adam, the chosen of God; Noah, the preacher of God; Abraham, the
friend of God; Moses, one who conversed with God; Jesus, the Spirit
of God; and Muhammad, the Messenger of God. His seven heavens and
his prophecy of a Messiah and Day of Judgment were Jewish beliefs,
though it is supposed that he took the idea of the Sirat or narrow
bridge over the midst of hell, sharper than the edge of a sword,
over which all must pass, while the wicked fall from it into hell,
from Zoroastrianism. Muhammad recognised a devil, known as Iblis,
while the Jinns or Genii of pagan Arabia became bad angels. The great
difference between Islam and Judaism arose from Muhammad's position
in being obliged continually to fight for his own existence and
the preservation of his sect This circumstance coloured the later
parts of the Koran and gave Islam the character of a religious and
political crusade, a kind of faith eminently fitted to the Arab nature
and training. And to this character may be assigned its extraordinary
success, but, at the same time, probably the religion itself might have
been of a somewhat purer and higher tenor if its birth and infancy
had not had place in a constant state of war. Muhammad accomplished
most beneficent reforms in abolishing polytheism and such abuses as
female infanticide, and at least regulating polygamy. In forbidding
both gambling and the use of alcohol he set a very high standard to his
disciples, which if adhered to would remove two of the main sources of
vice. His religion retained fewer relics of the pre-existing animism
and spirit-worship than almost any other, though in practice uneducated
Indian Muhammadans, at least, preserve them in a large measure. And
owing to the fact that the Muhammadan months revolve round the year,
its festivals have been dissociated from the old pagan observances of
the changes of the sun and seasons and the growth of vegetation. At the
same time the religious sanction given to polygamy and slavery, and the
sensual nature of the heaven promised to true believers after death,
must be condemned as debasing features; and the divine authority and
completeness ascribed to the Koran and the utterances of the Prophet,
which were beyond criticism or question, as well as the hostility
towards all other forms of religion and philosophy, have necessarily
had a very narrowing influence on Muhammadan thought. While the formal
and lifeless precision of the religious services and prayers, as well
as the belief in divine interference in the concerns of everyday life,
have produced a strong spirit of fatalism and resignation to events.

27. The Koran.

The word Kuran is derived from _kuraa_, to recite or proclaim. The
Muhammadans look upon the Koran as the direct word of God sent down
by Him to the seventh or lowest heaven, and then revealed from time to
time to the Prophet by the angel Gabriel. A few chapters are supposed
to have been delivered entire, but the greater part of the book was
given piecemeal during a period of twenty-three years. The Koran
is written in Arabic prose, but its sentences generally conclude
in a long-continued rhyme. The language is considered to be of the
utmost elegance and purity, and it has become the standard of the
Arabic tongue. Muhammadans pay it the greatest reverence, and their
most solemn oath is taken with the Koran placed on the head. Formerly
the sacred book could only be touched by a Saiyad or a Mulla, and an
assembly always rose when it was brought to them. The book is kept on a
high shelf in the house, so as to avoid any risk of contamination, and
nothing is placed over it. Every chapter in the Koran except one begins
with the invocation, '_Bismillah-nirrahman-nirrahim_,' or 'In the name
of God, the Compassionate, the Merciful'; and nearly all Muhammadan
prayers and religious writings also begin with this. As the Koran is
the direct word of God, any statement in it has the unquestioned and
complete force of law. On some points, however, separate utterances
in the work itself are contradictory, and the necessity then arises of
determining which is the later and more authoritative statement. [329]

28. The Traditions.

Next to the Koran in point of authority come the Traditions of
the sayings and actions of the Prophet, which are known as Hadis or
Sunnah. These were eagerly collected as the jurisdiction of Islam was
extended, and numerous cases arose for decision in which no ruling
was provided by the Koran. For some time it was held necessary that a
tradition should be oral and not have been reduced to writing. When
the necessity of collecting and searching for the Traditions became
paramount, indefatigable research was displayed in the work. The most
trustworthy collection of traditions was compiled by Abu Abdullah
Muhammad, a native of Bokhara, who died in the Hijra year 256, or
nearly 250 years after Muhammad. He succeeded in amassing no fewer than
600,000 traditions, of which he selected only 7275 as trustworthy. The
authentic traditions of what the Prophet said and did were considered
practically as binding as the Koran, and any case might be decided by
a tradition bearing on it. The development of Moslem jurisdiction was
thus based not on the elucidation and exposition of broad principles
of law and equity, but on the record of the words and actions of
one man who had lived in a substantially less civilised society than
that existing in the countries to which Muhammadan law now came to be
applied. Such a state of things inevitably exercised a cramping effect
on the Moslem lawyers and acted as a bar to improvement. Thus, because
the Koran charged the Jews and Christians with having corrupted the
text of their sacred books, it was laid down that no Jew or Christian
could be accepted as a credible witness in a Moslem lawsuit; and since
the Prophet had forbidden the keeping of dogs except for certain
necessary purposes, it was ruled by one school that there was no
property in dogs, and that if a man killed a dog its owner had no
right to compensation. [330]

29. The schools of law.

After the Koran and Traditions the decisions of certain lawyers during
the early period of Islam were accepted as authoritative. Of them
four schools are recognised by the Sunnis in different countries,
those of the Imams Abu Hanifa, Shafei, Malik, and Hambal. In northern
India the school of Abu Hanifa is followed. He was born at Kufa,
the capital of Irak, in the Hijra year 80, when four of the Prophet's
Companions were still alive. He is the great oracle of jurisprudence,
and with his two pupils was the founder of the Hanifi code of law. In
southern India the Shafei school is followed. [331] The Shiahs have
separate collections of traditions and schools of law, and they say
that a Mujtahid or doctor of the law can still give decisions of
binding authority, which the Sunnis deny. Except as regards marriage,
divorce and inheritance and other personal matters, Muhammadan law
is of course now superseded by the general law of India.

30. Food.

An animal only becomes lawful food for Muhammadans if it is killed by
cutting the throat and repeating at the time the words, '_Bismillah
Allaho Akbar_,' or 'In the name of God, God is great.' But in shooting
wild animals, if the invocation is repeated at the time of discharging
the arrow or firing the gun, the carcase becomes lawful food. This
last rule of Sunni law is, however, not known to, or not observed by,
many Muhammadans in the Central Provinces, who do not eat an animal
unless its throat is cut before death. Fish and locusts may be eaten
without being killed in this manner. The animal so killed by Zabh
is lawful food when slain by a Moslem, Jew or Christian, but not if
slaughtered by an idolater or an apostate from Islam. Cloven-footed
animals, birds that pick up food with their bills, and fish with
scales are lawful, but not birds or beasts of prey. It is doubtful
whether the horse is lawful. Elephants, mules, asses, alligators,
turtles, crabs, snakes and frogs are unlawful, and swine's flesh
is especially prohibited. Muhammadans eat freely of mutton and fish
when they can afford it, but some of them abstain from chickens in
imitation of the Hindus. Their favourite drink is sherbet, or sugar
and water with cream or the juice of some fruit. Wine is forbidden in
the Koran, and the prohibition is held to include intoxicating drugs,
but this latter rule is by no means observed. According to his religion
a Muhammadan need have no objection to eat with a Christian if the
food eaten is of a lawful kind; but he should not eat with Hindus,
as they are idolaters. In practice, however, many Muhammadans have
adopted the Hindu rule against eating food touched by Christians,
while owing to long association together they will partake of it when
cooked by Hindus. [332]

31. Dress.

The most distinctive feature of Muhammadan dress is that the men
always wear trousers or pyjamas of cotton, silk or chintz cloth,
usually white. They may be either tight or loose below the knee, and
are secured by a string round the waist. A Muhammadan never wears the
Hindu _dhoti_ or loin-cloth. He has a white, sleeved muslin shirt,
made much like an English soft-fronted shirt, but usually without a
collar, the ends of which hang down outside the trousers. Over these
the well-to-do have a waistcoat of velvet, brocade or broadcloth. On
going out he puts on a long coat, tight over the chest, and with
rather full skirts hanging below the knee, of cotton cloth or muslin,
or sometimes broadcloth or velvet. In the house he wears a small cap,
and on going out puts on a turban or loose headcloth. But the fashion
of wearing the small red fez with a tassel is now increasing among
educated Muhammadans, and this serves as a distinctive mark in their
dress, which trousers no longer do, as the Hindus have also adopted
them. The removal of the shoes either on entering a house or mosque
is not prescribed by Muhammadan law, though it has become customary in
imitation of the Hindus. The Prophet in fact said, 'Act the reverse of
the Jews in your prayers, for they do not pray in boots or shoes.' But
he himself sometimes took his shoes off to pray and sometimes not. The
following are some of the sayings of the Prophet with regard to dress:
'Whoever wears a silk garment in this world shall not wear it in the
next.' 'God will not have compassion on him who wears long trousers
(below the ankle) from pride.' 'It is lawful for the women of my
people to wear silks and gold ornaments, but it is unlawful for the
men.' 'Wear white clothes, because they are the cleanest and the most
agreeable, and bury your dead in white clothes.' Men are prohibited
from wearing gold ornaments and also silver ones other than a signet
ring. A silver ring, of value sufficient to produce a day's food in
case of need, should always be worn. The rule against ornaments has
been generally disregarded, and gold and silver ornaments have been
regularly worn by men, but the fashion of wearing ornaments is now
going out, both among Muhammadan and Hindu men. A rich Muhammadan woman
has a long shirt of muslin or net in different colours, embroidered
on the neck and shoulders with gold lace, and draping down to the
ankles. Under it she wears silk pyjamas, and over it an _angia_
or breast-cloth of silk, brocade or cloth of gold, bordered with
gold and silver lace. On the head she has a shawl or square kerchief
bordered with lace. A poor woman has simply a bodice and pyjamas,
with a cloth round the waist to cover their ends. Women as a rule
always wear shoes, even though they do not go out, and they have a
profusion of ornaments of much the same character as Hindu women. [333]




32. Social rules. Salutations.

There are certain social obligations known as Farz or imperative, but
if one person in eight or ten perform them it is as if all had done
so. These are, to return a salutation; to visit the sick and inquire
after their welfare; to follow a bier on foot to the grave; to accept
an invitation; and that when a person sneezes and says immediately,
'_Alhamd ul lillah_' or 'God be praised,' one of the party must reply,
'_Yar hamak Allah_' or 'God have mercy on you.' The Muhammadan form
of salutation is '_Salam u alaikum_' or 'The peace of God be with
you,' and the reply is '_Wo alaikum as salam_' or 'And on you also
be peace.' [334] From this form has come the common Anglo-Indian use
of the word _Salaam_.

When invitations are to be sent for any important function, such as
a wedding, some woman who does not observe _parda_ is employed to
carry them. She is dressed in good clothes and provided with a tray
containing betel-leaf _biras_ or packets, cardamoms wrapped in red
paper, sandalwood and sugar. She approaches any lady invited with
great respect, and says: "So-and-so sends her best compliments to
you and embraces you, and says that 'as to-morrow there is a little
gaiety about to take place in my house, and I wish all my female
friends by their presence to grace and ornament with their feet the
home of this poor individual, and thereby make it a garden of roses,
you must also positively come, and by remaining a couple of hours
honour my humble dwelling with your company.'" If the invitation is
accepted the woman carrying it applies a little sandalwood to the neck,
breast and back of the guest, puts sugar and cardamoms into her mouth,
and gives her a betel-leaf. If it is declined, only sandalwood is
applied and a betel-leaf given. [335]

Next day _dhoolies_ or litters are sent for the guests, or if the
hostess is poor she sends women to escort them to the house before
daybreak. The guests are expected to bring presents. If any ceremony
connected with a child is to be performed they give it clothes
or sweets, and similar articles of higher value to the bride and
bridegroom in the case of a wedding.

33. Customs.

Certain customs known as Fitrah are supposed to have existed among the
Arabs before the time of the Prophet, and to have been confirmed by
him. These are: To keep the moustache clipped short so that food or
drink cannot touch them when entering the mouth; not to cut or shave
the beard; to clean the teeth with a _mismak_ or wooden toothbrush;
this should really be done at all prayers, but presumably once or
twice a day are held sufficient; to clean the nostrils and mouth with
water at the time of the usual ablutions; to cut the nail