A Guide to Namaz A DETAILED EXPOSITION OF The MOSLEM ORDER of ABLUTIONS and IM V f ,1 - V f A Guide to Namaz A DETAILED EXPOSITION OK The MOSLEM ORDER of ABLUTIONS and PRAYER WITH A REVIEW OF The Five Pillars of Practice. B Y MOHAMMED ALEXANDER RUSSELL WEBB. PRICE, 20 CENTS. THE MOSLEM WORLD PUBLISHING CO., No. 458 West 30th Street, NEW Y'ORK, U. S. A. Copyright, 1893, by MOHAMMED ALEXANDER RUSSELL WEBB, ALL Rights Reserved. PREFACE IX THE NAME OF GOD, THE COMPASSIONATE, THE MERCIFUL: HE purpose of tliis work is to give to the English-speaking world, and particularly to those people who live on the Western half of our earth, an adequate idea of how the Mussulman prays and what is necessary in the daily life of him who desires to follow the True Faith. It is not exaggeration to say that there is not more than one Church-Christian in half a million who has any just and proper conception of the Islamic system of religion or knoivs how and when and where the Mussulman prays, M’hat his prayer means, what his daily religious practices are or how the system he follows is arranged. In writing this book I have had two objects in view. The first, is to supply American and English converts to Islam with a complete and explicit guide to prayer ; the second, is to educate honest, fair-minded, thoughtful people to a better knowledge and appreciation of the leading doctrine, or corner- stone of the Islamic system. I have made a plain and full exposition of the daily prayers of the Moslem, and if my wmrk will, in any degree, result in softening or breaking down the barriers of bitter prejudice and intolerance tbat now shut out tbe truth from the eyes of the masses of educated Americans, I shall feel that I have been amply rewarded. I pray that Peace and Mercy of God may be with alb who follow the True Faith. The Author. THE ISLAMIC PRAYER H OW to become a Mussulman is a question that thousands of intelligent Americans have asked, even after they have become convinced of the truth of the Unity of God and the inspira- tion of our Holy Prophet (Peace be with him). They are unaware, of course, that in declaring their belief in these truths they are already Mussulmans and fully entitled to membership in the grand Moslem Brotherhood. Mohammedan, Moslem, and Mussulman are synonymous, although a literal or analytical translation of the words carries with it an apparently different idea. Those who declare their belief in the Unity of God, and the inspiration of Mohammed and endeavor to follow his teachings, are called Followers of Mohammed, Mussulmans, Moslems, Mohammedans and Followers of Islam. But Mussulmans prefer to be called Mus- sulmans, as a rule, rather than Mohammedans. The word “Islam” means resignation to the will of God, or aspiration to the higher divine principle that exists within every map. We may carry this expression of the Islamic idea further and say that a Mussulman, Moslem, Mohammedan or Follower of Islam is one who not only believes in the Unity of God and the inspiration of Mohammed, but who endeavors earnestly and honestly, from day- light to the hour when he closes his eyes in sleep, in every thought and act of his life, to cultivate his higher spiritual nature and bring his soul nearer to that divine spirit which is a part or accompaniment of his spiritual nature. Perfect purity of thought, word and deed, the deepest fraternal love, and the exercise of all the virtues must be the active elements of every true Mussulman’s daily life. The teachings of the Holy Koran and the system of social and religious practices established by our Holy Prophet were intended to assist ( 5 ) 6 A GUIDE TO NAMAZ. mankind in their soul-development, and are the most perfect and effective ever given to humanity. But to be efficacious they must be followed intelligently and honestly and with the right motives ; otherwise they cannot be expected to benefit those who pretend to follow them. Man is a free agent and his salvation lies with him ; if he desires and tries to-be saved he will be, but no vicarious atone- ment nor any human intermediary can be of any possible benefit to him. Our Prophet never claimed to be a redeemer; he insisted that he was only a preacher or teacher, and that he could only point out the true way for men to save themselves. If we are ill, the medicine prescribed for us will not cure us unless we take it as the physician directs; how, then, can we expect to gain eternal happiness if we do not follow faithfully that system which seems the best to secure that end ? It would not be just nor wise for us to admit that anyone can so cultivate his higher spiritual faculties as to attain to the perfec- tion of Paradise, without following strictly the system taught by the Holy Koran and our Prophet, no matter how intelligent, con- scientious, earnest, and well-educated he may be. It is plainly apparent that we must teach and urge the necessity of complete and faithful adherence to the Islamic laws and practices. This is obvious to everyone who understands what salvation is and has arrived at a comprehension of the spiritual nature of man as a whole. Every single article of practice in the Islamic system ; every motion, act, posture and expression has a defep meaning and is intended to assist, directly and positively, in the attainment of certain good results. It is only the highly developed Mussulman who understands the mean- ing and intent of all the devotional acts, but all may acquire this knowledge if they truly desire to do so. The most important factor in securing the realization of this desire is the careful and willing observance of the simple forms of ablution and prayer. THE FIVE PILLARS OF PRACTICE. Ablution, Prayer, Alms-giving, Fasting and Pilgrimage are called the five pillars of practice, and all there is in the way of forms and ceremony is in these. Orthodox Mohammedanism may be divided into six heads, as follows: A GUIDE TO ^AMAZ. 7 1st Faith ill God. 2d Belief in Angels. 3d Belief in the Holy Koran. 4th Belief in all of God’s Prophets. 5th Belief in the resurrection and judgment. Gth Belief in the omniscience of God. As before said, these are the points of belief upon which the orthodo.x Mussulmans are united, but no one is expected to believe these things until he has examined them and has become convinced through his reason that they are true. If he believes in the 1st, 3d and 4th, and observes the Five Pillars of Practice, he will be considered a very good Mussulman, although he may not be prepared to declare himself as to the 2d, 5th and Gth. A very rigidly ortho- dox Alussulman would not consider his neighbor a really true fol- lower of Islam unless the latter declared his full belief in the six points and observed the Five Pillars of Practice as well as the Islamic laws and social customs. In the consideration of this subject, however, we should bear in mind that nothing is binding upon any rational, intelligent man that is not strictly in harmony with his reason. The spirit of our Prophet’s teachings tends to the broadest liberality of thought and judgment, and confirms us in the conviction that belief and practice should be adapted to the mental development of the human race. Ko educated, thoughtful man in this 19th century, in the Western Hemisphere, at least, would be expected to endorse, or declare his belief in anything he did not understand, or that appeared irrational to him. Therefore, when one has studied and thought upon the subject, and has arrived at a belief in the Unity of God and the inspiration of Mohammed, he can readily make the declaration: “La, illaha illala, Mohammedur resoul Allah” (There is no God but one God; Mohammed is the Prophet of God). He then becomes a Mussul- man. If he really believes in the truth of this declaration he will honestly endeavor to learn all about the religion of Islam, will take the teachings of the Holy Koran and the Prophet as his guide in life, and will follow the Five Pillars of Practice. And now let us consider them briefly before we take up their practice in full detail. 8 A GUIDE TO NAMAZ. Ablution, or the “ Woozoo ” as it is called, before prayer, has two purposes : one is to secure perfect physical cleanliness, and the other is to symbolize the washing away of all sinful impurities from the soul before presenting it in prayer to God. But physical cleanliness is carried even further than the “ Woozoo."" Frequent full baths are taken so that all parts of the body may be clean. A full bath is always taken after sexual intercourse, water being poured over the body from head to foot. When calls of nature are answered the parts are always washed carefully with running water. As before said, perfect physical cleanliness is the end desired. Prayer was said by our Prophet to be the corner-stone of Islam. But the Islamic idea of prayer is quite different from that of some other systems ; it is not the cringing begging for worldly, material benefits or advantages ; it is not a petition to a god who is expected to change his mind if he is coaxed and flattered; it is not the abject craving of doubtful rights and privileges ; but it is a soulful aspira- tion to a higher spiritual condition and an earnest, manly hymn of praise and benediction, as will be seen from the prayers given later on. The Mussulman believes that God is All-wise, All- powerful, Ever-})resent, and All-merciful ; that He knows what we need and what is good for us ; that He will give us what we are justly entitled to and will withhold from us what we are not entitled to, no matter how much we beg and plead for it; that he is not to be swerved from His purposes by bribes and flattery, but that He is always the God of love, mercy, benevolence, goodness, justice and charity. » Alms-giving is required for various reasons; one is that it strengthens the bond of fraternity between the giver and receiver ; that it increases the love of the giver for all mankind and that it affords him an opportunity to improve his spirituality. Fasting, like alms-giving, cannot be discussed fully in a volume of this general character. There are occult reasons why they should be practiced, and are of direct benefit to him who practices them in a devout and sincere spirit. Fasting, as it is now practiced among the Mussulmans of the East, consists in abstaining, during the holy month of Ramzan, from eating, drinking and sexual intcniourse from the approach of dawn until sunset. There are two Furz, or obligatory features of the fiist: A GUIDE TO NAMAZ. 9 (1) The Niyah, or intention for a Furz fiist, in tlie niontli of Ramzan, whicli must be made before noon. (2) Abstinence from eating, drinking and sexual intercourse between the period just before dawn until after sunset. The Holy Koran says: “ 0 true believers, a fast is ordained unto you, that ye may fear God. A certain number of days shall ye fast; but he among you who shall be sick, or on a journey, shall fast an equal number of other days. The month of Ramzan shall ye fast.” The Imam A1 Ghazzali designated three degrees of fasting: (1) Restraining the stomach and other parts of the body from sjitisfying their lusts and appetites. (2) Restraining the ears, eyes, tongue, hands, feet, and other members from sin. (3) The fasting of the heart from worldly cares, and restrain- ing the thoughts from everything beside God. Pilgrimage was originally instituted !is a means of strengthening the Moslem fraternity. The early Moslems were directed to meet once a year at Mecca, during the holy month of Ramzan, to pray together as brothers and clasp hands in fraternal fellowship. The fraternal idea was strongly emphasized by our Prophet who realized that an annual meeting of his followers would be a most effective means of keeping them united as brothers. From this sprang the practice of pilgrimage from foreign countries to Mecca. Every Mussulman feels in duty bound to make the pilgrimage to Mecca at least once in his lifetime, unless he is too poor to do so, in which event he is not blamable if he does not make it. Let us now consider, in fuller detail, the first and second pillars of practice, viz. , ablution and prayer, which are so closely connected that they may be considered as one. HOURS FOR PRAYER. Prayers are said five times a day. In giving these hours we will use the Arabic nomenclature with Roman letters, as these names are known and used by all Mussulmans. “ Namaz ” means prayer. The first Namaz, or Fajr prayer, is said before sunrise. Some Mussulmans hold that it should not be said until the first streaks of gray dawn appear in the east. Others consider it proper to say it at any time after midnight. But it must be said before the sun appears. 10 A GUIDE TO NAMAZ. The second Namaz, or ZuTiar prayer, is said after the sun has passed the meridian and before 3 p. m., or between 12.30 and 3 p. m. The third Namaz, or Asr prayer, is said between 4 p. m. and sunset; usually about 4.30 or 5. The fourth Namaz, or Magrib prayer, is said immediately after sunset, just as the last rays of the setting sun fade away in tire west. The fifth Namaz, or Isha prayer, is said just before retiring. Some Mussulmans hold that this prayer can be said within an hour or two after Magrib, while others insist that it should only be said immediately before retiring as the last act of the waking hours to confide body and soul, clean, to the care of God. The Holy Koran clearly supports the latter view. These prayers are known as Furz, or obligatory; there are three others known as Sunnat or voluntary, which are said by many of the more devout Mussulmans. The hours for these are : when the sun has well risen, about 11 a. m., and just after midnight. Each prayer is divided into Rahaats of Furz, Sunnat, Nuffle or Vitar. The full meaning of Rakaat will be explained when the prayers are given. Furz means that which is fixed by the Koranic law and is obligatory. A Furz prayer must be said at each of the five stated periods. Sunnat means a prayer which it was the habit of the Prophet to say, and which every good Mussulman should say, although it is not obligatory for him to dq so. The Sunnat prayer is usually said at each of the five periods. Nuffle is the voluntary performance of two Rakaats which may be omitted without sin. Vitar is an odd number of Rakaats, either one, three, five or seven. Three are usually said after the Isha prayer, before retiring. ARRANGEMENT OF PRATERS. Fajr — 2 Rakaats Sunnat and 2 Furz. Zuhar — 4 Rakaats Sunnat; 4 Furz ; 2 Sunnat. Asr — 4 Rakaats Furz. Magrib— 3 Rakaats Furz; 2 Sunnat. Isha — 4 Rakaats Furz; 2 Sunnat; 3 Vitar. A GUIDE TO NAMAZ. 11 Although this may seem a very complicated system, it is really very simple when one understands what a Rakaat is. This cannot be explained clearly until a full prayer is given in its regular order. It should be remembered that there is no fixed or specially ordered prayer, but that any sura, or chapter of the Koran may be used. ABLUTION. The ablution, or Woozoo, should be mjvde before each prayer, but it may be carried from one prayer to another if, in the mean- time, it hiis not been broken, by obedience to a call of nature, or there are no bloody or running sores upon the body. In such a case the Woozoo must be made completely the five times. It is made as follows : The sleeves are tucked up a little higher than the elbows. Before commencing and while tucking up the sleeves, many Mus- sulmans repeat a short declaration something like the following : “I intend to purify myself from all physical iincleanliness before I begin my prayer; that holy duty which shall draw my soul' near to the Most High. In the name of God, the Great and Mighty. Praise be to God who has given us grace to be Mussulmans. Islam is truth and infidelity falsehood.” The hands are then washed three times, and the month is rinsed three times, the water being thrown into it with the right hand. Water is then taken in the right hand and snuffed up the nostrils three times, the little finger of the right hand being thrust into each nostril each time to free it from all uncleanness. Before washing the nostrils some Mussulmans say : “0 my God, if I am pleasing in Thy sight, perfume me with the odors of Paradise.” The face is then washed three times, the water being thrown up with both hands, care being taken to wash from the roots of the hair to the point of the beard. The right hand and arm are washed to the elbow, the wor- shipper letting the water run from the hand down to the elbow. Sometimes the following is repeated : “ 0 my God, on the day of judgment, place the book of my actions in my right hand and examine my record with favor.” Then the left hand is washed in the same manner, the following being sometimes repeated: 12 A GUIDE TO NAMAZ. “ 0 my Godj place not, at the resurrection, the book of my actions in my left hand.” Comparatively few Mussulmans repeat any of these invocations during the ablutions now-a-days, as they are not considered abso- lutely necessary. It is only the very devout and faithful who repeat them. The turban or cap is then removed and both hands, very wet, are passed over the head from the forehead to the nape of the neck and then, with the palms tiirned outward, drawn forward under the chin, the beard being combed with the wet fingers from the throat upward. The tips of the forefingers are then placed in the ears, with the thumbs at the back of the ear-lobes, and the fingers are twisted to loosen and remove any foreign substance. The neck and throat are then wiped with the backs of the hands, and the water is brushed, with the hands, from the arms and hands, passing the latter from the elbows down to the fingers. Clean towels may be used to dry the parts. The feet are then washed from the ankles down, the fingers being passed repeatedly between the toes. The water used should be clean and should be taken from a running stream, hydrant or vessel, from which it is poured into the hands. It should never be dipped from a wash-bowl, pail or other vessel and allowed to run back into it from the hands. The pur- pose is perfect cleanliness, and the water once used is supposed to be dirty and impure, and unfit to put on the skin a second time. Mussulmans in the East, when travelling, always carry with them a metallic vessel shaped like a coffee-pot, from which they pour the water into their hands when performing the Woozoo. . Although this seems to be a very elaborate operation, it rarely takes more than two minutes for a Mussulman to perform the Woozoo. It is also a religious duty to keep the teeth clean, and wdiere brushes are not used, a fibrous stick is mascerated at one end, the fibres forming a very good brush. Among the sayings of the Prophet is this; “ lie who performs the Woozoo thoroughly will extract all sin from his body, even though it may be lurking under his finger-nails. When water cannot be procured, or its use would be injurious to A GUIDE TO NAMAZ. 13 healtli, the ablution may be performed with clean sand or dnst. This is called Tayamnmm. Tayamimim is explained as follows: “ If anyone intending to perform Namaz cannot get water, or the water is at a distance of two miles or more, or he may be afflicted with a disease that makes it injurioias for him to use water, he may make Tayammum on clean, pure ground and perform his Namaz. First, when he has mtide up his mind to perform Tayammum., he should place the palms of his hands on the ground, then rub his face with his hands; again, he should place both the palms of his hands on the ground and rub both his arms up to the elbows.” The seven essentials prior to Namaz are : ^ • (1) Purification of the body. (2) Cleanliness of clothing. (3) Cleanliness of the place where Namaz is performed. (4) To cover the nakedness of the body. (5) Punctuality in the times of prayer. (G) Facing the Kaaba. (7) Making for oneself a definite idea as to the kind of prayer one is to perform — i. e., Siinnat, Ficrz, Nufflc or Vitar. In every mosque there is a tank or well and all the necessary ap- pnrtenances for the JVoozoo. THE AZAX. We can now proceed to the regular order of prayer. Before each prayer the Aza?i, or call, is made by the Muezzin, or crier, from every mosque. Where there is no mosque and several Mussulmans are gathered together for prayer in the field, woods or highway, the call is made by one of their number selected by the others. In the mosque the Muezzin, who is regularly appointed for the purpose, makes the call always, lie ascends to the minaret and, placing the thumbs behind the lobes of the ears, with the palms of the hands turned forward, he calls out, in a loud, resonant voice: Allaho Akobar ! Allaho Akobar ! Allaho Akobar ! Allaho Akobar ! Ashado Allah illaha illala; Ashado Allah illaha illala. Ashado annar Mohammedur resoul Allah ; Ashado annar Mohammedur resoul Allah. 14 .4 GUILE TO NAMAZ. Hyar alas Allah [turning the head to the right ^ ; Hyar alas Allah. Hyar allal fallalr [turning the head to the leff \ ; Hyar allal fallah. Assallahto Kyrum inan ome ; Assallahto Kyrum inan ome. Allaho Akobar! Allaho Akobar! La illaha illala ! La illaha illala ! This is the call for the Fajr., or first morning prayer, and differs from the call for the other prayers in haAung the line: “ Assallahto Kyrum inan ome ” (Prayer is better than sleep). , The above is the Arabic, as near as it can be represented in the Koman letters. Following is a literal translation of the Azan into English : God is great! God is great! God is great! God is great! I bear witness that there is no god but God ; I bear witness that there is no god but God. I bear witness that Mohammed is the Apostle of God ; I bear witness that Mohammed is the Apostle of God. Come to prayers ! Come to prayers ! Come to salvation ! Come to salvation ! Prayer is better than sleep ; Prayer is better than sleep. God is great ! God is great ! There is no god but God ! There is no god but God ! While the Azan is being made the faithful range themselves in a straight line, elbow touching elbow, facing toward the Kebla, or Mecca, the holy city of Arabia. In America the Kebla is directly east. In India they turn their faces to the west in prayer, Mecca being in that direction. Perfect system and regularity char- acterized all the teachings of the Prophet, and it was, probably, in pursuance of this idea that a Kebla was chosen, instead of allowing his followers to face in all directions in an irregular way. The fixing of the Kaaba secured unanimity and the highly beneficial results accruing therefrom. Five times a day the hearts of millions of devout human beings are turned toward Mecca, together with the devout prayers of millions of earnest souls. This may also be .4 GUIDE TO NAMAZ. 15 tjiken jis another expression of that close fraternity wliich is such a striking feature of the Islamic system. THE ACCA.HMUT. At the conclusion of the Azan, and after the Muezzin has taken his place among the worshippers, he repeats the Accahmuty which is exactly the same as the regular Azan^ except that the words, “Cud ca matus Allah! Cud ca matus Allah! ” (Prayers are now ready!) are added after “ Ilyar allal fallah! ” With his hands hanging loosely by his side, as represented in the accompanying illustration, each worshipper now slowly says the Niyah, or Intention, as follows: “ Nowayto nu osalli Fiirz (or Sunnat) hazulwukat mutta- Avudgahan, el ah Kaber tish shereefuttay. Allaho Akobar.” Which in English means: “ I intend to offer my Furz (or Sunnat) prayers to the Almighty God while I turn my face to the Kaaba.” It should be remembered that there is no difference between Furz and Sunnat prayers except in the intention. That is to say, a Furz prayer is obligatory, and the same prayer said a second, third or fourth time is called Sunnat, Nuffle or Vitar, as the case may be. For instance, the worshipper declares in the Niyah, or Intention, that he will say two Rahaats Furz; when he has finished he may say 16 .4 GUIDE TO NAMAZ. he will repeat two Rakaats Siuinat and still use the same prayer he has Just finished repeating. This explanation is necessary to avoid the confusion that naturally arises in the mind of the inexperienced convert to Islam. He is liable to infer that Furz, Sunnat, Nuffle and Vitar are different prayers in their verbal construction, when, in reality, they are only Furz, Sunnat, Nuffle or Vitar, because the worshipper verbally or mentally declares them so. Another fact which should be borne in mind is that there are no regularly prescribed words to be used in prayers, except in the Takhir (God is Great), the Niyah, or Intention, the Niku, the Tasmi, the Sijdah, theJalsah, the Tahiyah, the Taaliahud and the Salaam, which are very brief and will be explained further on. Any verse or sura of the Holy Koran fnay be repeated as a prayer, although it is usual to repeat the Sura Fatiha, or first chapter in the Furz prayer. Having repeated the Intention, with the hands hanging loosely at the sides, the worshipper slowly and reverently says the Takhir : God is Great! (Allaho Akobar!) This is generally said while the hands are being raised slowly to the head, with the palms turned forward and the thumbs pressed behind the lobes of the ears, as in accompanying cut. Sometimes the Takhir is not said until the hands are placed in the position indicated. It A GUIDE TO NAMAZ. 17 is generally considered the better way to place the Jiands in position before saying the Takhir. After this is said they are slowly lowered and crossed on the abdomen jnst below the naval, the right resting upon the left, as in the accompanying cut. The prayer is then repeated. A very acceptable form, which includes the Sura Fatiha is given as follows : Holy art thou 0 God ! I worship and praise thee. Blessed is thy name and exalted is thy dignity. There is no God but thee ! [The Sura Fatiha. In the name of the Most Merciful God ! Praise be unto God, the lyord of Creation, The All-Merciful, the 'All-Compassionate, Ruler of the Day of Reckoning. Thee do we worship and to thee do we pray for help. Direct ns in the right way. In the way of those to whom thou hast been gracious ; 18 A GUIDE TO NAMAZ. Not in that of those who are the objects of wrath, Or who walk in error. [The worshipper may now repeat other Suras of the Holy Kor- an, as many as he chooses; the 112th Sura: “The Unity,” is usually repeated, after the Sura FatiJia, as follows :] Say: God is one God, the Eternal God, He begetteth not, neither is He begotten ; And there is not anyone like unto Him. [Then follows the Talcbir:'\ Allaho Akobar! THE RUKU. While saying ihe*Tahbir, at this point, the worshipper drops his hands, bends slowly forward in a stooping posture, placing his hands upon his knees as seen in the accompanying cut. This is called the Rukti. While in this position he repeats : Holy is my God, the Great! , Holy is my God, the Great! Holy is my God, the Great! A GUIDE TO NAMAZ. 19 THE TASMI. He then resumes the erect position with his hands hanging loosely by his sides as seen in the accompanying cut. While doing this he says : God listened to him who praised Him. Praise be to thee, Our God ! Allaho Akobar! THE SIJDAH. The worshipper then sinks to his knees, with his feet resting on the ends of the toes, and, falling forward, rests his forehead and hands upon the ground as seen in the accompanying cut. Some Mussulmans hold that the nose, also, should touch the ground, and that the ends of the thumbs should touch the lobes of 20 A GUIDE TO NAMAZ. the ears. The usual practice, however, is to rest the hands flat on the ground with the Angers spread apart, while the forehead presses fully upon the ground. While in this position the worshipper says : Holy is my God, the Highest! Holy is my God, the Highest 1 Holy is my God, the Highest! The Imams and very devout Mussulmans generally repeat this sentence seven times while the ordinary worshipper repeats it only three times as above. At its conclusion he raises his body ’and sits back upon his calves and feet, the left foot resting on the toes and the right on its outer side as in the accompanying cut. This position is very difficult for one who has not become ac- customed to it, but those Mussulmans who have prayed from child- hood declare that it is the most comfortable position they can as- sume. The recent convert usually takes the kneeling posture most comfortable to him and acquires the other through practice and observation. While sitting in this position, which is called the Jalsah, he repeats the Tahir: “ Allaho Akobar! ” (God is Great!) once, and then leans for- ward again laying his hands and foreheiul upon the ground, as seen in the accompanying cut. A GUIDE 70 NAMAZ. 21 while he repeats: Holy is my God, the Highest! Holy is my God, the Highest ! Holy is my God, the Highest! This is the end of the Rakaat. Every time this formula is repeated, it is a Rakaat of Furz, Sunnat, Niiffte or Vitar, according to the declaration of the worshipper when he repeats the Intention. Supposing that he is saying the Fajr Xamaz., or morning prayer, which should be two Rakaats Fiirz and two Sunnat. He repeats the above twice; then goes on with the Attahyat TaHliahhud and Salaam y and then returns and repeats the same formula twice for the two Rakaats Sunnat. THE ATTAHYAT. Having repeated the required number of Rakaats he remains seated on his feet (or if unaccustomed to that position he finds it painful or uncomfortable he may sit cross-legged, or in the most comfortable sitting posture) and, with his hands resting on his knees as seen in the following cut, he repeats the following : 22 A GUIDE TO NAMAZ. Benedictions are for God, And prayers and good works, Be peace with thee, 0 Prophet, And the grace of God and His blessings. Be peace with us And with the Servants of God who are good. THE TASHAHHUD, He then raises the forefinger of the right hand, while both hands still rest on his knees, as seen in the accompanying cut. and says: I declare that there is no God but one God, And I declare that Mohammed is His servant and Apostle. (The finger then falls to its former position.) Oh, God! be gracious unto Mohammed And unto the descendants of Mohammed, As Thou wast gracious unto Abraham, And unto the descendants of Abraham. Indeed Thou art praised and great Oh, Almighty! bless Mohammed And the descendants of Mohammed, As Thou didst bless Abraham And the descendants of Abraham, Indeed Thou art praised and great. Oh, Our God ! give us goodness in this world. A GUIDE TO NAMAZ. 23 And goodness in the world to come, And save us from the punishment of fire, THE SALAAM. The face is then turned slowly to the right as seen in the ac- companying cut. the worshipper saying : Be peace with ye, and the mercy of God, (Or in Arabic, “ Assalam Aleikum wa rahmatullah) And then, turning the face to the left, as in tlie accompan}dng cut. the worshipper says : Be peace with ye, and the mercy of God. 24 A GUIDE TO NAMAZ. Almost every Mussulman believes that two angels attend upon him, one on his right hand to record his good thoughts and acts, and the other on his left to record the evil ones. The general purpose of the Salaam is, therefore, apparent. THE MUKAJAT. The Munajat is said to close all prayers, and may consist of any words of adoration or supplication that may occur to the wor- shipper. A chapter or verse from the Holy Koran is often used. While it is being said the hands are held up as high as the shoulders. with the palms turned upward and inward toward the face, their outside edges touching, as in the accompanying cut. A usual form of supplication is the following : 0 Lord ! I supplicate Thee for firmness in faith. And for direction toward rectitude ; And to assist me in being grateful to Thee, And in adoring TheQ in every good way. And I supplicate Thee for an innocent heart. Which shall not incline to wickedness. And I supplicate Thee for a true tongue. And for that virtue which Thou knowest. And I pray Thee to defend me From that vice which Thou knowest. A GUIDE TO KAMAZ. 25 And for forgiveness of those faults which Tlioii knowest. 0 my Defender! Assist me in remembering Thee, And in being grateful to Thee, And in worshipping Thee with all my strength. 0 Lord ! I have injnreniys silently for a minute or two. lie then arises and reads another chapter from the Holy Koran. During the reading the congregation is seated on the floor of the mosque, after the manrier of the Eastern people, and at its conclu- sion all arise to their feet and form in lines while the Imam descends from the Nimbar and faces toward the Kebla, preparatory to lead- ing the prayer. ' Then follow two Rakaats F%i,rz and two Sunnat. The noonday jjrayer on Friday, it will be seen, has two Rakaats less than on other days. There is no sermon on Friday, and the day is usually passed in conformity with the customs of the country. In India, for instance, the shops of the Mussulmans are open on Friday and closed on Sunday, following the English custom. In fact, the true Mussul- man is always on the side of law. and order, and will usually allow his rights to be trampled upon, grossly, before he will attempt to defend them. He considers the life hereafter of more imjwrtance A GUIDE TO NAMAZ. 27 than the present existence, and bends the major portion of his thoughts and acts in a direction calculated to lay up for him “ treas- ures in Panidise.” He salutes his brother-Moslem with: “Peace be with thee, and the mercy of God! ” and when parting from him invokes God’s blessings upon him. When making a declaration as to a future action he always expresses the proviso, “ If God be willing,” and thanks God for all the good things that may come to him in this life. If evil befalls him he accepts it patiently, declar- ing that it is God’s will and that it would be wicked and foolish for him to complain. From this fact, among others, has arisen the absurd idea, prevalent among Church-Christians, that the Mussulman is a fatalist and believes that no act of his own can alter the course of his life or his destiny. He is not even a predestinarian, as some of the Presbyterians and other Church-Christians are; he admits the omniscience of God, and declares that He knows the course of every human life. But fatalism, as it is understood in the West, has no place in the Islamic system. To be pure in heart, in word and in deed, is the paramount pur- pose of the true Mussulman’s life. The perfect Fatherhood of God and Brotherhood of Man is the corner-stone of his faith, and has a fuller expression in the Islamic system thaji in any other religion knowm to man. "J"he Moslem \\/orld. PUBLISHED MONTHLY. The only Mohammedan Journal published in AilERICA. Devoted to a general exposition of the Islamic Religion. 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