Many persons in their early life may have neglected that due obedience expected in the commanded daily prayers; in after life, they endeavour to make up the deficiency, by imposing on themselves extra services, to fulfil the number omitted. By the same rule, when a member of the family dies, and it is suspected the due performance of Namaaz had been neglected by him, the survivor, who loved him or her in life, is anxious for the soul's rest, and thus proves it by performing additional prayers for the benefit of the soul of that beloved individual.
If a Mussulmaun falls from affluence to penury, twelve devout men of his faith engage to fast and pray, on a day fixed by themselves, to make intercession for their friend:—they believe in the efficacy of good men's prayers; and Meer Hadjee Shaah has often declared to me, that he has witnessed the benefit of this exercise by the happiest results, in many such cases.
The Khoraun, it is commanded, shall be read. A person perhaps dies before he has been awakened to a love of sacred things; his friends therefore engage readers to attend his grave, and there to read the Khoraun for the benefit of the departed soul.[4]
They have a firm belief in the efficacy of prayer by proxy; and the view they have of departed spirits is still more singular. They believe the soul hovers over the body in the grave for some time, and that the body is so far animated, as to be sensible of what is passing; as when the Maulvee is repeating the service, the angels visit in the grave, or when the Khoraun is read; hence the belief in the efficacy of prayer and reading as substitutes for neglected or omitted duties whilst on earth. There are in all the mosques men retained to do the requisite service there,[5] that is, to keep it clean, and to prevent any thing that could pollute the sanctuary from entering; to call at the stated hours for Namaaz, with a loud voice, so that all the neighbourhood may hear and go to prayers; he mounts the minaret as the hour is striking, and pronounces, 'Allah wo uckbaar!' 'Mahumudoon Russool Allah!'[6]—God alone is true! Mahumud is God's Prophet!—with a voice, the extent of which can only be imagined by those who have heard it; this summons is repeated many times over.
The mosque is open day and night for all who choose to enter for the purpose of prayer. The Mussulmauns, however, in their prayer-services are not restricted to the mosques; all places are deemed holy where no unclean animal has been to defile the spot, as dogs or swine, nor any idol been set up for worship. The person coming to Namaaz must not have contaminated himself by touching the dead, or any other thing accounted unclean, until he has bathed his whole body and changed his clothes. This resembles the Mosaic law.
Ablutions are regarded as essentially necessary: if any one is ill, and to use water would be dangerous, or if there be no water to be found where the Mussulmaun is about to pray, there is an allowed substitute, merely to rub the hands, feet, knees, and head with the dry dust of clay, and this is counted to them for ablutions. Thus prepared, the devotee spreads his prayer-carpet[7] (generally of fine matting) in the most convenient place to himself, if not in the mosque;—perhaps under a tree, in the verandah, or in a room, no matter where, taking care, under all circumstances, that the carpet is spread to face the Kaabah (Holy House at Mecca).
At the commencement of his prayers, he stands erect, his hands lifted up, the palms held out towards heaven, where the eyes are also turned whilst expressing adoration and praise to God. This ended, he prostrates himself before the Almighty, his forehead touching the ground; the form of words here used expresses the unworthiness of the creature permitted to approach and worship the Creator; again he stands to repeat the glorious perfections of God; he then kneels in worship and prayer, after which prostrations are resumed, &c. In the performance of some of the services they prostrate five times, standing up and kneeling an equal number of times; the shortest services have three, and all the prayers and praises are arranged in Arabic,—that most expressive language,—which to translate, they say, is to corrupt the meaning of the prayers. For this reason the Khoraun is not allowed in any other than the original language; and for the benefit of the unlearned in Arabic, it is commented upon, passage by passage, in the Persian language.
The mosques are all erected on one plan; the entrance to the outer court is secured by a gate or door always on the latch, without locks, bars, or bolts; in the paved yard a tank or reservoir for bathing or ablutions is usually provided. The mosque itself is square, with a dome and two minarets; the side next the court-yard is the entrance, and generally this front is entirely open; the back of the mosque faces Mecca, in which direction the prayer must be offered to be effectual. These houses of prayer are generally kept clean and neat, but not the slightest ornament allowed within the walls; the floor is matted, and a plain wooden mhembur (pulpit) is provided. Shoes never enter within the precincts of the mosque; 'Put off thy shoes' is strictly observed by Mussulmauns in all sacred places—a man praying with shoes on his feet would be accounted mad or a heathen.[8]
The Sabbath of the Mussulmauns is kept on Friday, commencing on the preceding night, after the manner of the Jews, only with the difference of the day.[9]
As a religious rest, the Sabbath is but partially observed with Mussulmauns. The Soonies, I have remarked, pay much more attention to its institutions than the Sheahs; but with either sect, the day is less strictly kept, than might have been expected from people who really seem to make religion their study, and the great business of their lives. Both sects have extra prayers for the day besides the usual Namaaz, which, the religious people perform with, great punctuality, whether they carry their devotions to the mosque, or offer their prayers in due form in their own abode. On the Sabbath they make it a point to bathe and change their apparel; the public offices are closed, and the shops partially shut until mid-day; the rulers,—as Kings or Nuwaubs,—distinguish the day by not receiving their courtiers and the public visitors, as on other days. Charitable donations are likewise more bountifully dispensed from the rich to the poor on Friday.