The Faith of Islam Part 18

CHAPTER VI.

THE FEASTS AND FASTS OF ISLaM.

1. MUHARRAM.--Muharram, the name of the first month of the Muhammadan year, has now become the name by which are known the days of mourning spent by the Shia'hs in commemoration of the martyrdoms of 'Ali and of his two sons Hasan and Husain. The historical events thus referred to have been already described in the third chapter, so that it is only necessary now to give an account of the ceremonies connected with the Muharram. They differ in different countries. The following is a description of an Indian Muharram.

Some days previous to the feast, the 'ashur Khana (literally, ten-day house) is prepared. As soon as the new moon appears, the people gather together in the various 'ashur Khanas, and offer a Fatiha over some sherbet or some sugar in the name of Husain. The Fatiha concludes thus: "O G.o.d, grant the reward of this to the soul of Husain." The sherbet and sugar are then given to the poor. Then they mark a spot for the Allawa, or hole for the bonfire which is to be lit. Every night during the festival these fires are kindled, and the people, both old and young, fence across the fire with swords or sticks, and jump about calling out: "'Ali! n.o.ble Husain! n.o.ble Husain! Dulha! Dulha! Bridegroom! Bridegroom! Friend! &c." These words they repeat hundreds of times.

In some parts of the country they erect an Imam Bara (Imam-house). This is often a substantial building, frequently used afterwards as a mausoleum for the founder and his family. In South India the 'ashur Khana only is known.

This is generally a temporary structure, or {238} some large hall fitted up for the occasion. Sometimes the walls are draped with black cloth, bordered with texts of the Quran written in a large and elegant style. The place is brilliantly illuminated. On one side stands the Taziahs or Tabuts--structures made of bamboos covered with tinsel and profusely ornamented. They are intended to represent the mausoleum erected on the plains of Karbala over the remains of Husain. Sometimes the Taziah is constructed to represent the Prophet's tomb at Madina. Large sums of money are spent on these Taziahs, which when lighted up have a very elegant appearance. At the back of the Taziahs are laid the several articles similar to those supposed to have been used by Husain at Karbala,--a turban of gold, a rich sword, a shield, a bow and arrow. The Mimbar, or pulpit is so placed that the speaker can face Mecca. The 'Alams, or standards, which are commonly made of copper and bra.s.s, though occasionally of gold or of silver, are placed against the walls. The usual standard is that of a hand placed on a pole. This is emblematic of the five members who compose the family of the Prophet, and is the special standard of the Shia'hs. These standards have many different names, such as--the standard of the palm of 'Ali, the Lady Fatima's standard, the standard of the Horse-shoe, to represent the shoe of Husain's swift horse, and others too numerous to mention. Mirrors, chandeliers and coloured lanterns add l.u.s.tre to the scene.

Every evening large crowds of people a.s.semble in these 'ashur Khanas. In the centre, on a slightly raised platform a band of singers chant the Marsiya, an elegiac poem in honour of the martyred Husain. It is a monotonous performance lasting about an hour; but it has a wonderful effect on the audience, who, seated on the ground, listen patiently and attentively. At each pause the hearers beat their b.r.e.a.s.t.s, and say Husain!

Husain! Real or stimulated grief often finds expression in groans and tears, though the more violent expression of the anguish felt is reserved for a later ceremony.

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This over, the Waqi'a Khan (literally, narrator of events) ascends the Mimbar, or pulpit, and seats himself on the top, or on a lower step. He proceeds to relate the historical facts, adding many curious stories gathered from the vast heap of Traditions which have cast such a halo of glory around the martyr. Sometimes he becomes very excited, and the audience is stirred up to great enthusiasm. The following account is that of an eye-witness who pa.s.sed an evening in an 'ashur Khana. "The first Waqi'a Khan was a Persian who delivered a very eloquent oration in his own tongue. It was calm but effective. He was succeeded by an eloquent old gentleman who spoke rapidly in Hindustani at the top of his voice, then rose up, ran down the steps, and casting off his turban rushed in and out amongst the audience, vociferating vigorously all the while. The effect was marvellous, old and venerable men wept like little children, whilst from the adjoining Zanana was heard the bitter weeping of the women who, though not exposed to view, could hear all that was said. After a while, the a.s.sembly rose and formed two lines facing each other. A boy then chanted a few words and the whole a.s.sembly began, slowly at first, to sway their bodies to and fro, calling out 'Ali! 'Ali! Husain! Husain! Each one then began to beat his breast vigorously. The excitement at last became intense and the men in the rows looked like so many wild creatures."

In some cases blood has been known to flow from the breast, so severe is the self-inflicted beating. This continues till they are well-nigh exhausted, when the whole company goes away to repeat the performance over again in some other 'ashur Khana. A devout person will visit several each evening. During the day some pious Shia'hs recite the Quran.

During this season women who can read, visit the Zananas and chant Marsiyas to the ladies of the Harem, by whom this season of Muharram is celebrated with great earnestness.

For the first six days, nothing else takes place, but on the {240} seventh day the 'Alam-i-Qasim is taken out in public procession. This is to represent the marriage of Qasim, the son of Hasan, to the favourite daughter of Husain, just before the death of the latter. The event is now commemorated by the bearing of Qasim's standard in procession. It is usually borne by a man on horseback. If it is carried by a man on foot, he reels about like a drunken man to show his grief. The crowd shout out: Bridegroom! Bridegroom! After perambulating the princ.i.p.al thoroughfares, the people bring the standard back to its own 'ashur Khana. As the standard which represents Qasim is supposed to be a martyr, it is then laid down, covered over, and treated as a corpse. Lamentation is made over it as for one dead. Sherbet is then produced, and a Fatiha is said, after which the standard is again set up in its own place.

The Neza, a lance or spear, with a lime on the top, to recall to remembrance the fact that Yezid caused Husain's head to be thus carried about, is taken in procession from one place to another. The Na'l Sahib (literally, Mr. Horse-shoe) is the representation of a horse shoe, and is meant to remind the people of the swift horse of Husain. Vows are frequently made to this standard. Thus a woman may say to it: "Should I through your favour be blessed with offspring, I shall make it run in your procession." If she attains her wish, the child when seven or eight years old has a small parasol placed in its hand and is made to run after the Na'l Sahib.

If two 'Alams, or standards, meet, they embrace each other, that is they are made to touch. Fatiha is then said and the respective processions pa.s.s on their way. The Buraq, supposed to be a fac-simile of the horse sent by Gabriel for Muhammad to make the night ascent to heaven (Ante. p. 159) is also taken out.

On the evening before the tenth day, which according to the Muslim mode of computing time is the tenth night, the whole of the Tazias and the 'Alams are taken out in {241} procession. It is a scene of great confusion, for men and boys disguised in all sorts of quaint devices run about. It is the carnival of the Musalman year.

On the following day, the 'ashura, they kindle the fires in the Allawas, and say a Fatiha in each 'ashur Khana. After this the 'Alams and the Tazias are taken away to a large open spot near water, which represents the plain of Karbala. Another Fatiha is said, the ornaments and decorations are taken off the Tazias, the frameworks of which are then cast into the water.[249]

Sometimes they are reserved for use the following year. The water reminds the people of the parching thirst which Husain felt before his death. Only the 'Alams, not the Buraqs nor the Na'l Sahibs, are immersed. The people then burn incense, recite the Marsiyas, return home and say Fatiha over the 'Alams, Buraqs, &c. On the evening of the 12th, they sit up all night reading the Quran, reciting Marsiyas and verses in the praise of Husain. On the 13th day, a quant.i.ty of food is cooked which, when a Fatiha has been said over it, is distributed to the poor. Some very pious Shia'hs celebrate the fortieth day after the first of Muharram. It is on this day, according to some accounts, that the head and body of Husain were reunited. It is known as the 'id-i-sar wa tan (head and body feast).

The Sunnis do not, except as spectators, take any part in the Muharram ceremonies. Indeed, where the ruling power is not strong, there is often much ill-feeling aroused by the enthusiasm excited for all that concerns 'Ali and his family. The three first Khalifs are often well abused, and that no Sunni can bear with patience. The breach between the Sunni and the Shia'h is very wide, and the annual recurrence of the Muharram feast tends to keep alive the distinction.

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The tenth day--the 'ashura is, however, a Sunnat feast and, as such, is observed by all Sunnis. It is considered to be a most excellent day, for on it G.o.d is said to have created Adam and Eve, His throne, heaven, h.e.l.l, the seat of judgment, the tablet of decree, the pen, fate, life and death.

The Sunnis about three o'clock in the afternoon of this day prepare sherbet and khichri--a dish composed of boiled rice and pulse mixed with clarified b.u.t.ter and spices. A Fatiha in the name of Husain and of those who were martyred with him is then said. The food is disposed of as usual in such cases. A Namaz of some nafl rak'ats is said and sometimes a Du'a is added.

On this day also they go to the burial grounds and place flowers on, and say Fatiha over the graves of their friends.

Indian Musalmans have copied in their feast many Hindu ceremonies. The procession of the Tazias, and the casting of them into the water is very similar to the procession at the Hindu feast of the Durga Puja,[250] when on the tenth day the Hindus cast the idol Durga, the wife of Siva, into the Ganges. The oblations offered at different shrines are similar to those offered by the Hindus, such as rice, clarified b.u.t.ter and flowers.

The Muhammadan form of worship was too simple for a country, in which an allegorical and idolatrous religion predominated, addressing itself to the senses and the imaginations rather than to the understanding and the heart; consequently the Musalman festivals have borrowed from it a variety of pagan rites, and a pompous and splendid ceremonial. While this has done much to add to the superst.i.tion of the Musalmans in India, it has no doubt softened their intolerant spirit. Though the Sunnis consider the Shia'h observances as impious, they look on with the contempt of indifference. The fact that the British Government punishes all who break {243} the peace may have something to do with this. Still the Sunni and the Shia'h in India live on much better terms, and have more respect for each other than the Turk has for the Persian, or the Persian for the Turk. Some Musalman poets, indeed, are both Sunnis and Shia'hs. Thus Wali, begins his poem with a brief encomium on the four first Khalifs, and then bestows an eulogy on 'Ali and his sons Hasan and Husain whom he calls "Imams of the world."

The following is a prayer used in a Fatiha for 'Ali:--

I pray, "That G.o.d may deign for the sake of that pure soul, the ornament of the book of nature, the first of mortals after the Prophet, the star of mortals, the most precious jewel of the jewel-box of virtue, the lord of the high and the low, he who occupies a distinguished place on the bridge of eternity, the mihrab[251] of the faith, he who sits upon the throne of the palace of the law, the ship of the sea of religion, the sun of the firmament of glory, the power of the arm of the Prophet, he who has merited access to the tabernacle of the Divine Unity, the most profound of all religious people, the resplendent brightness of the marvels of G.o.d, the father of victory, the Imam of the gate of heaven, the cup-bearer of the water of Kausar, he who has merited the praise of Muhammad, he who is the best of men, the holy martyr, the chief of Believers, the Imam of the Faithful, 'Ali, son of Abu Talib, 'Ali the victorious lion of the Most High. I pray that G.o.d for the sake of this holy Khalif may favourably hear the vows which I offer to Him."

The following prayer occurs in a Fatiha said for Hasan and Husain:--

I pray, "That the eternal G.o.d may deign to accept the vows which I make for the repose of the glorious souls of the two brave Imams, the martyrs well-beloved by G.o.d, the innocent victims of wickedness, the blessed Abu Muhammad Al-Hasan and Abu 'Abd-Allah Al-Husain, and for the twelve Imams, and the fourteen[252] pure ones, and for the seventy-two martyrs of the plain of Karbala."

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2. AKHIR-I-CHaR SHAMBA.--This feast is held on the last Wednesday of the month Safar. It is kept in commemoration of the fact, that, as on this day, the Prophet experienced some mitigation of the disorder which in the next month terminated his life. Sweet cakes are prepared, and Fatihas in the name of the Prophet are said over them; but the most extraordinary custom is the drinking of the seven Salams. A plantain, or a mango tree leaf, or a piece of paper is taken to a Mulla, or a religious teacher, who writes seven short sentences from the Quran upon it. The writing whilst still wet is washed off, and the mixture drunk by the person for whom it was written.

Peace and happiness are thus ensured for the future. The seven Salams are: (1) "Peace! shall be the word on the part of a merciful Lord." (Sura x.x.xvi.

58). (2) "Peace be on Noah throughout the worlds." (Sura x.x.xvii. 77). (3) "Peace be on Abraham." (Sura x.x.xvii. 109). (4) "Peace be on Moses and Aaron." (Sura x.x.xvii. 120). (5) "Peace be on Elias." (Sura x.x.xvii. 130).

(6) "Peace be on you, ye have been good; enter into Paradise." (Sura x.x.xix.

73). (7) "It is peace till the breaking of the morn." (Sura xcvii. 5). The Shia'hs consider this an unlucky day. They call it "Char Shamba-i-Suri."--The "Wednesday of the Trumpet;" that is, of the trumpet of the last day. The Sunnis, on the other hand, rejoice in the day, and esteem it an excellent and auspicious season.

3. BaRa WAFaT.--This feast is held on the twelfth day of the month Rabi'-ul-Awwal. The name is derived from bara, twelve and wafat, death, because many suppose that on this day the Prophet died. According to a well-known Muslim writer "the terrific intelligence, circulating throughout the world, produced universal consternation, and all hastened to offer to G.o.d their vows and prayers for the repose of the Prophet's soul." Others, however, maintain that he died on the second of the month and, as there is some doubt on the subject, many persons make a Fatiha {245} every day, from the first to the twelfth of the month inclusive. Those who keep the feast as Bara Wafat observe the ceremony called Sandal on the previous evening, and the 'Urs, that is, the prayers and the oblations, on the twelfth. The Sandal consists in making a perfumed embrocation from sandal wood. This is then placed into a vessel and carried in procession to the 'id-gah,[253] or to the place where Fatiha will be said. It is then distributed to the people. It is a sort of public notice on the eve of a Feast day, or of a Saint's day, that on the morrow the usual prayers and offerings will be made in such and such a place. On the morning of the twelfth, the Quran is read in the Mosque, or in private houses: then food is cooked and Fatihas are said.

Some persons possess a Qadam-i-Rasul, or footstep of the Prophet. This is a stone with the impression of a footstep on it. It is a sacred thing and on this day the place in which it is kept is elegantly decorated. When a company has a.s.sembled, some persons appointed for the purpose, repeat the story of the birth, miracles and death of the Prophet. Portions of the Quran are read and the Darud is said.[254]

In Madras, and in some other parts, it is more customary to keep this day, not as the anniversary of the death of the Prophet, but as the "'Jashn-i-milad-i-Sharif," the "Feast of the n.o.ble birth." The practical duties are the same. Instead of the Qadam-i-Rasul, the asar-i-Sharif is exhibited. This is supposed to be a real portion of the hair of the Prophet's beard and moustache. It is said to possess {246} the miraculous property of growing again when a portion is broken off. On this day it is put into rose water which those present then drink and rub on their eyes.

Great virtue is attached to this proceeding. In the asar Khana, or house in which this hair is kept Fatihas, Daruds, &c., are repeated.

The observance of this festival is neither wajib nor sunnat, but mustahab.

It is generally kept, and it is a very rare thing to meet a person who does not believe in the miraculous growth of the asar-i-Sharif.

4. SHAB BARaT.--This feast, the name of which signifies the "night of the record," is held on the fourteenth day of the month Sh'aban. The 'Arfa, or vigil is kept on the preceding day.[255] It is commonly but erroneously called Shab-i-Barat.

The word Barat signifies a book or record. It is said that G.o.d on this night registers in the Barat all the actions men are to perform during the ensuing year. On the thirteenth day food is prepared for the poor and a Fatiha for the benefit of deceased ancestors and relatives is said over it.

When all in the house are a.s.sembled, the Surat-ul-Fatiha is read once, the Surat-ul-Iklas (112) three times, the ayat-ul-Kursi once, and then the Darud. After this a prayer is offered, in which G.o.d is asked to transfer the reward of this Service, and of the charity shown in the gift of food to the poor, to the souls of deceased relatives and friends of this family.

This pet.i.tion is offered in the name of the Prophet. The men then go to the Mosque and after the Namaz-i-'Isha they repeat a number of nafl rak'ats.

This over, the Surat-ul-Ya Sin is read three times. It must be done with the niyyat, intention. The first time, the intention is that the worshipper may have a long life; the second time, that his means of subsistence may be increased; the third time, that he may be protected from evil. {247} The Sura-i-Dukhan (144) is then read with the same intentions. Any other portions may then be read. After this those present rise, and go to the various cemeteries. On the way they purchase flowers which are afterwards strewn on the graves. A Fatiha is then said. If the worshipper has no relatives or friends buried there, prayer is offered for the benefit of the Arwah-i-Qubur, the souls of those there buried. The very pious spend the whole night in going from one cemetery to another.

These observances are neither farz, nor sunnat, but nawafil, (sing. nafl), works of supererogation. Still though they are bid'at, yet they are esteemed good and so are called bid'at-i-Hasana, or "excellent innovation."

The general merry-making of the fourteenth day has no religious signification. The night of the fifteenth is the Guy Fawkes night of Islam.

Large sums of money are spent on fireworks, of which more are let off on this feast than at any other.

The following prayer occurs in the Fatiha: "O our G.o.d, by the merits of the Apostleship of Muhammad, grant that the lamps which are lit up on this holy night may be for the dead a pledge of the light eternal, which we pray Thee to shed on them. O G.o.d, admit them, we beseech Thee, unto the abode of eternal felicity."

5. RAMAZaN AND 'iD-UL-FITR--It is one of the five pillars of the practical religious duties to fast during the thirty days of the month Ramazan. The subject of fasting has been fully treated of in the preceding chapter; and so it is only necessary now to describe the other ceremonies connected with the religious observance of this month.

From the earliest days of Islam this month has been held in the greatest esteem by Muslims, for it was in this month that Muhammad used to retire for meditation, year after year, to the cave of Hira, situated on a low hill some few miles distant from Mecca. In the second year of the Hijra, or flight from Mecca, it was ordained that the month of Ramazan should be kept as a fast. "As to the month {248} Ramazan, in which the Quran was sent down to be man's guidance, and an explanation of that guidance, and of that illumination, as soon as any one of you observeth the moon, let him set about the fast." (Sura ii. 181).

The Muslims had hitherto observed as the princ.i.p.al fast the 'Ashura, the tenth of Muharram. This fast was probably connected with the Jewish fast on the tenth day of the seventh month. "Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, &c." (Leviticus xxiii. 27). Now, when Muhammad first went to Madina he had great hopes of winning over the Jews to his side; but when he failed he took every opportunity of making Islam differ as much as possible from Judaism. This was the reason why the Qibla was changed (Ante. p. 60), and that in the second year of his residence at Madina the fast of Ramazan was appointed. The reasons a.s.signed by learned Muslims for the selection of this month, are that in Ramazan G.o.d gave to the previous prophets the revelations connected with their names, and that in this month the Quran was sent down from the Secret Tablet in the seventh heaven to the first or lowest, and that on the Laylut-ul-Qadr, or 'night of power' the first revelation was made to Muhammad. "Verily we have caused it (Quran) to descend on the 'night of power.' And who shall teach thee what the night of power is? The night of power excelleth a thousand nights." (Sura xcvii. 1-3). To ill.u.s.trate the sacredness of this month the Prophet used to say that in it "the gates of Paradise are open, and the gates of h.e.l.l are shut, and the devils are chained by the leg."

"Only those who observe it will be allowed to enter by the gate of heaven called Rayyan." Those who keep the fast "will be pardoned all their past venial sins."[256]

In making the fast one for the day, and none for the night, {249} Muhammad doubtless had reference to the verse: "G.o.d wisheth you ease, but wisheth not your discomfort." (Sura ii. 181).

The special ceremonies connected with the Ramazan are the Tarawih Namaz and 'Itikaf (retirement). The Tarawih prayers have been described already (p.

205). Each night in Ramazan one-thirtieth part (sipara) of the Quran is recited in the Mosque. The duty of performing the 'Itikaf is a Sunnat-ul-maukadda, a very strict duty. The Mu'takif, one who makes 'Itikaf, must remain apart in a Mosque used for public services, and there meditate. Bukhari says that the Prophet made 'Itikaf the last ten days of each Ramazan, and that the practice was continued by his wives after his death. Usually a man should thus sit and meditate one of the days between the twentieth and the thirtieth of Ramazan. If his meditation is disturbed by any illegal interruption, another day should be devoted to it; but Imam Muhammad says: "The least legal time is one hour." Some theologians hold that 'Itikaf is farz-i-kifaya, that is, if one person of a community does it the obligation does not rest on the others. If, however, a person makes a vow in Ramazan, then 'Itikaf is considered wajib. 'Itikaf can be performed at any time other than the last ten days of Ramazan, but then it is only mustahab, a work of supererogation. All the sects except the Shafa'ites hold that the Mu'takif must fast. He should also make the nizzat, or intention, of performing what he is about to do. The Mu'takif must not go out of the Mosque except for obviously necessary purposes, and for making the legal wazu and ghusl (purifications). At night he may eat, drink and sleep in the Mosque: acts quite unlawful at other times. He may speak with others on religious matters, and if a man of business, he may give orders with regard to the purchase and sale of merchandize, but on no account must any goods be brought to him. It is highly meritorious for him to read the Quran in an audible voice. By such an act he becomes {250} a man of penetration, whose words are as powerful as a sharp sword.[257]

When the thirty days have pa.s.sed the fast is broken. This act is called Iftar, and the first day on which food is taken is called the 'id-ul-Fitr--the 'Feast of the breaking of the fast.' On that day the Sadqa, or alms are given before the Namaz is said in the Mosque. The Sadqa of the 'id-ul-Fitr is confined to Muslims: no other persons receive it. If any one neglects to give these alms before the Namaz is said, he will not merit so great a reward as he otherwise would. The reason a.s.signed for this is that, unless they are given early in the day, the poor cannot refresh themselves before coming to the Mosque for the Namaz. The Sadqa are given for the good of one's own soul, for that of young children, slaves male and female--Muslim or Infidel; but not for the spiritual benefit of one's wife or elder children.