Observations on the Mussulmauns of India Part 12

'They had scarcely raised the savoury food to their opening mouths, when a voice of melancholy bewailing arrested their attention, and stayed the hands already charged with food;--a poor wretched creature, who had not tasted food for two whole days, moaned his piteous tale in accents that drew tears from the Woodcutter and his wife--their eyes met and the sympathy was mutual; they were more willing to depart for heaven without the promised benefit of one earthly enjoyment, than suffer the hungry creature to die from want of that meal they had before them. The dish was promptly tendered to the bewailing subject, and the Woodcutter and his wife consoled each other by thinking that, as their time of departure was now so near at hand, the temporary enjoyment of a meal was not worth one moment's consideration. "To-morrow we die, then of what consequence to us whether we depart with full or empty stomachs!" And now their thoughts were set on the place of eternal rest. They slept, and arose to their morning orisons with hearts resting humbly on their G.o.d, in the fullest expectation that this was their last day on earth: the prayer was concluded, and the Woodcutter in the act of rolling up his carpet, on which he had bowed with grat.i.tude, reverence, and love to his Creator, when he perceived a fresh heap of silver on the floor;--he could scarcely believe it was not a dream. "How wonderful art Thou, O G.o.d!" cried the poor Woodcutter; "this is Thy bounteous gift that I may indeed enjoy one day before I quit this earth." And when Moosa came to him, he (Moosa) was satisfied with the goodness and power of G.o.d; but he retired again to the Mount to inquire of G.o.d the cause of the Woodcutter's respite. The reply given to Moosa was, "That man has faithfully applied the wealth given in answer to his pet.i.tion. He is worthy to live out his numbered years on earth, who, receiving My bounty, thought not of his own enjoyments whilst his fellow men had wants he could supply." And to the end of the Woodcutter's long life, G.o.d's bounty lessened not in substance; neither did the pious man relax in his charitable duties of sharing with the indigent all that he had, and with the same disregard to his own enjoyments.'

I have but little to add, as regards the manner of worship amongst my Mussulmaun acquaintance; but here I cannot omit remarking, that the women are devout in their prayers and strict in their observance of ordinances.

That they are not more generally educated is much to be regretted; this, however, is their misfortune, not their fault. The Mussulmaun faith does not exclude the females from a partic.i.p.ation in the Eternal world,[21]--as has so often been a.s.sorted by people who could not have known them,--and the good Mussulmaun proves it by his instruction of the females under his control in the doctrines of Mahumud, and who he believes to be as much dependent on him for guidance on the road to heaven, as for personal protection from want or worldly dangers.

The pure life of Fatima, Mahumud's only daughter, is greatly esteemed as an example of female excellence, whom they strive to imitate as much as possible, as well in religious as in moral or domestic duties. They are zealous to fulfil all the ordinances of their particular faith,--and I have had the best possible opportunity of studying their character,--devotion to G.o.d being the foundation on which every princ.i.p.al action of their lives seems to rest.

In my delineation of character, whether male or female, I must not be supposed to mean the whole ma.s.s of the Mussulmaun population. There are good and bad of every cla.s.s or profession of people; it has been my good fortune to be an inmate with the pious of that faith, and from their practice I have been aided in acquiring a knowledge of what const.i.tutes a true disciple of Mahumud.

[1] The writer mixes up the Persian and Arabic names of the hours of prayer. The proper names, according to this list, are: i, Namaz-i-Subh, from dawn to sunrise; ii, Salatu'l-Zuhr, when the sun has begun to decline; iii, Salatu'l 'Asr, midway between Nos. ii and iv; iv, Sala tu'l-Maghrib, a few minutes after sunset; v, Salatu'l 'Isha, when night has closed in.

[2] _Namaz-i-Tahajjid_, the prayer after midnight.

[3] _Wazifah_, 'a daily ration of food', a term used for the daily lesson or portion of the _Koran_ read by devout Musalmans. The _Koran_ is divided into thirty lessons (_siparah_) for use during the month Ramazan.

[4] Special readers (_muqri_) of the _Koran_ are needed, owing to the want of vowels in the Arabic character (Sale, _Preliminary Discourse_, 47). Readers are often employed to recite the _Koran_ over a corpse on the way to Karbala.

[5] Known as Khadim.

[6] _Allahu akbar ... Muhammadan rasulu'llah._ In English the entire call runs: 'Allah is most great (four times), I testify that there is no G.o.d but Allah (twice), I testify that Muhammad is the Apostle of Allah (twice), Come to prayer (twice), Come to salvation (twice), Allah is most great (twice), There is no G.o.d but Allah!'

[7] Known as _Ja'e-namaz,_ 'place of prayer'.

[8] See p. 27.

[9] The _Salatu'l-Juma'_, the Friday prayer, is obligatory. Friday was appointed a Sabbath to distinguish Musalmans from Jews and Christians.

[10] _Darzi_.

[11] _Dhobi_.

[12] See p. 74.

[13] The correct t.i.tles are as follows: Adam, _Safiyu'llah,_ 'The Chosen One of G.o.d'; Noah, _Nabiyu'llah_, 'The Prophet of G.o.d'; Abraham, _Khalilu'llah_, 'The Friend of G.o.d'; Moses, _Kalimu'llah_, 'He that spoke with G.o.d'; Jesus, _Ruhu'llah_, 'A Spirit from G.o.d'; Muhammad, _Rasulu 'Illah,_ 'The Prophet of G.o.d'.

[14] _Salam-'alai-k.u.m._

[15] _Injil, [Greek: e'uaggelion]_, the Gospel, as opposed to _taurat_, the Pentateuch.

[16] Daud.

[17] The Fatiha, or opening chapter of the _Koran_, used like the Pator-noster.

[18] Ja'afar as-Sadiq.

[19] _Hazrat_, 'Reverend', or 'Superior'.

[20] _Ja'e-namaz_, known also as _sajjadah_, or _musalla_.

[21] The a.s.sertion that the Koran teaches that women have no souls is incorrect. See the texts collected by Hughes, _Dictionary of Islam_, pp. 677 ff.

LETTER VIII

The Fast of Rumzaun.--Motives for its strict observance.--Its commencement and duration.--Sentiments of Meer Hadjee Shaah on the duty of fasting.--Adherence of the females to the observing this fast.--How first broken.--Devout persons extend the term to forty days.--Children permitted to try their zeal.--Calamitous effects of the experiment.--Exemptions from this duty.--Joyful termination of the fast.--Celebration of Eade on the last day.--The Nuzza.--Nautchwomen and Domenie.--Surprise of the Natives at European dancing.--Remarks on their Music.--Anecdotes of Fatima.--The Chuckee.

'The poor man fasts, because he wanteth meat; The sick man fasts, because he cannot eat.

The miser fasts, with greedy mind, to spare; The glutton fasts, to eat a greater share.

The hypocrite, he fasts to seem more holy; The righteous man, to punish sinful folly.'

The secret motive of the heart, man cannot fathom in his neighbour's deeds.

There are some actions so praiseworthy in themselves, that the charitably disposed will pa.s.s over the probable actuating motive, when looking only to the fair example. I have, however, reason to think that the Mussulmauns generally, in fulfilling the commanded fast of Rumzaun, have an unexceptionable motive. They are taught by their Lawgiver, that the due performance of this rigid fast is an acceptable service to G.o.d the Creator, from man the creature: they believe this, and therefore they fast?

Amongst the well-informed it is persevered in as a duty delightful to be permitted to perform; the ignorant take some merit to themselves in having faithfully observed the command; yet all the fasting population are actuated more or less by the same motive,---the desire to please G.o.d by fulfilling His commands, delivered to them by their acknowledged Prophet.

The severity of a Mussulmaun's fast can alone be understood by those who have made the trial, as I frequently have, of the strict rules of abstinence which they observe; and with the additional privations to be endured at the period of the hottest months and the longest days in the same climate, as will sometimes be the case with all their movable fasts.

The Mussulmaun fast commences when the first streak of light borders the Eastern horizon, and continues until the stars are clearly discerned in the heavens. During this period not the slightest particle of food, not one single drop of water, or any other liquid, pa.s.ses the lips; the hookha, even, is disallowed during the continuance of the fast, which of itself forms not only a luxury of great value, but an excellent antidote to hunger.

Amongst the really religious Mussulmauns the day is pa.s.sed in occasional prayer, besides the usual Namaaz, reading the Khoraun, or the Lives of the Prophets. I have witnessed some, in their happy employment of these fatiguing days, who evinced even greater animation in their conversation than at other times; towards the decline of a day, when the thermometer has stood at eighty-nine in the shade of a closed house, they have looked a little anxious for the stars appearing, but,--to their credit be it told,--without the slightest symptom of impatience or fretfulness at the tardy approach of evening.

My revered friend, Meer Hadjee Shaah, always told me that the great secret of a fast, to be beneficial, was to employ time well, which benefited both soul and body; employment suited to the object of the fast being the best possible alleviation to the fatigue of fasting. He adds, if the temper be soured either by the abstinence or the petty ills of life, the good effects of the fast are gone with the ruffled spirit, and that the person thus disturbed had much better break his fast, since it ceases to be of any value in the sight of Him to whom the service is dedicated; the inst.i.tution of the fast having for its object to render men more humble, more obedient to their G.o.d; all dissensions must be forgotten; all vicious pursuits abandoned, to render the service of a fast an acceptable offering to G.o.d.

In the zeenahnah, the females fast with zealous rigidness; and those who have not the happiness to possess a knowledge of books, or a husband or father disposed to read to them, will still find the benefit of employment in their gold embroidery of bags and tr.i.m.m.i.n.gs, or other ornamental needle-work; some will listen to the Khaaunie[1] (tales), related by their attendants; others will overlook, and even a.s.sist in the preparations going forward for opening the fast. Ladies of the first quality do not think it a degradation to a.s.sist in the cooking of choice dishes. It is one of the highest favours a lady can confer on her friends, when she sends a tray of delicate viands cooked by her own hands. So that with the prayers, usual and occasional, the daily nap of two hours, indulged in throughout the year, occupation is made to fill up the day between dawn and evening; and they bear the fatigue with praiseworthy fort.i.tude. Those who are acquainted with letters, or can afford to maintain hired readers, pa.s.s this month of trials in the happiest manner.

The fast is first broken by a cooling draught called tundhie[2]; the same draught is usually resorted to in attacks of fever. The tundhie is composed of the seeds of lettuce, cuc.u.mber, and melon, with coriander, all well pounded and diluted with cold water, and then strained through muslin, to which is added rose-water, sugar, syrup of pomegranate, and kurah[3] (a pleasant-flavoured distilled water from the blossom of a species of aloe).

This cooling draught is drank by basins' full amongst the Rozedhaars[4]

(fasters), and it is generally prepared in the zeenahnah apartments for the whole establishment, male and female. Some of the aged and more delicate people break their fast with the juice of spinach[5] only, others choose a cup of boiling water to sip from. My aged friend, Meer Hadjee Shaah, has acquired a taste for tea, by partaking of it so often with me; and with this he has broken his fast for several years, as he says, with the most comforting sensations to himself. I have seen some people take a small quant.i.ty of salt in the first instance, preparatory to a draught of any kind of liquid. Without some such prelude to a meal, after the day's fast, the most serious consequences are to be apprehended.

After indulging freely in the simple liquids, and deriving great benefit and comfort from a hookha, the appet.i.te for food is generally stayed for some time: many persons prefer a rest of two hours before they can conveniently touch the food prepared for them, and even then, seldom eat in the same proportion as they do at other meals. Many suffice themselves with the one meal, and indulge in that very sparingly. The servants and labouring cla.s.ses, however, find a second meal urgently necessary, which they are careful to take before the dawning day advances. In most families, cold rice-milk is eaten at that early hour. Meer Hadjee Shaah, I have before noticed, found tea to be the best antidote to extreme thirst, and many are the times I have had the honour to present him with this beverage at the third watch of the night, which he could enjoy without fear of the first streaks of light on the horizon arriving before he had benefited by this luxury.

The good things provided for dinner after the fast are (according to the means of the party) of the best, and in all varieties; and from the abundance prepared, a looker-on would p.r.o.nounce a feast at hand; and so it is, if to feed the hungry be a feast to the liberal-hearted bestower, which with these people I have found to be a part and parcel of their nature. They are instructed from their infancy to know all men as brothers who are in any strait for food; and they are taught by the same code, that for every gift of charity they dispense with a free good will, they shall have the blessing and favour of their Creator abundantly in return. On the present occasion, they cook choice viands to be distributed to the poor, their fellow-labourers in the harvest; and in proportion to the number fed, so are their expectations of blessings from the great Giver of all good, in whose service it is performed. In my postscript you will find several anecdotes of the daughter of Mahumud on the subject of charity.

When any one is prevented fulfilling the fast of Rumzaun in his own person he is instructed to consider himself bound to provide food for opening the fast of a certain number of poor men who are Rozedhaars. The general food of the peasantry and lower orders of the people--bread and dhall[6]--is deemed sufficient, if unable to afford anything better.

When any one dies without having duly observed the fast, pious relatives engage some devout person to perform a month's fast, which they believe will be accepted for the neglectful person. Many devout Mussulmauns extend the fast from thirty to full forty days, by the example of Mahumud and his family; and it is no unusual thing to meet with others who, in addition to this month, fast every Thursday through the year; some very rigid persons even fast the month preceding and the following month, as well as the month of Rumzaun.

Some very young people (children we should call them in happy England) are permitted to try their fasting powers, perhaps for a day or two during the month of Rumzaun. The first fast of the noviciate is an event of no small moment to the mother, and gives rise to a little festival in the zeenahnah; the females of the family use every sort of encouragement to induce the young zealot to persevere in the trial when once commenced, and many are the preparations for the opening last with due eclat in their circle--sending trays of the young person's good things to intimate friends, in remembrance of the interesting event; and generally with a parade of servants and music, when the child (I must have it so) belongs to the n.o.bility, or persons of consequence, who at the same time distribute money and food to the poor.

These first fasts of the young must be severe trials, particularly in the hot season. I have heard, it is no uncommon thing for the young sufferers to sink under the fatigue, rather than break the fast they have had courage to commence. The consolation to the parents in such a case would be, that their child was the willing sacrifice, and had died 'in the road of G.o.d', as all deaths occurring under performances of a known duty are termed.

Within my recollection a distressing calamity of this nature occurred at Lucknow, in a very respectable family. I did not know the party personally, but it was the topic in all the houses I visited at that period. I made a memorandum of the circ.u.mstance at the time, from which the following is copied:

'Two children, a son and daughter of respectable parents, the eldest thirteen and the youngest eleven years of age, were permitted to prove their faith by the fast, on one of the days of Rumzaun; the parents, anxious to honour their fidelity, expended a considerable sum of money in the preparations for celebrating the event amongst their circle of friends.