things which in my mind deserve mention on this head, and may, perhaps, be better defended than our contrary practice. One is, that the Mohammedans never address themselves to GOD in sumptuous apparel, though they are obliged to be decently clothed; but lay aside their costly habits and pompous ornaments, if they wear any, when they approach the divine presence, lest they should seem proud and arrogant.7 The other is, that they admit not their women to pray with them in public; that sex being
6 Vide Ibid. p. 38, 39. 1 Vide Hotting. Hist. Eccles. tom. viii. p. 470–529; Bobov. in Liturg. Turcic p. I, &c.; Grelot, Voyage de Constant. p. 253–264; Chardin, Voy. de Perse, tom. ii. p. 388, &c.; and Smith, de Moribus ac Instit. Turcar. Ep. I, p. 33, &c. 2 Kor. c. 2, p. 16. See the notes there. 3 Vide Hyde, de Rel. Vet. Pers. p. 8, 9, and 126. 4 Al Ghazâli. 5 Vide Poc. Spec. p. 305. 6 Vide Smith, ubi sup. p. 40. 7 Reland. de Rel. Moh. p. 96. See Kor. c.7. p. 107.
obliged to perform their devotions at home, or if they visit the mosques, it must be at a time when the men are not there: for the Moslems are of opinion that their presence inspires a different kind of devotion from that which is requisite in a place dedicated to the worship of GOD.8 The greater part of the particulars comprised in the Mohammedan institution of prayer, their prophet seems to have copied from others, and especially the Jews; exceeding their institutions only in the number of daily prayer.1 The Jews are directed to pray three times a day,2 in the morning, in the evening, and within night; in imitation of Abraham,3 Isaac,4 and Jacob;5 and the practice was as early, at least, as the time of Daniel.6 The several postures used by the Mohammedans in their prayers are also the same with those prescribed by the Jewish Rabbins, and particularly the most solemn act of adoration, by prostrating themselves so as to touch the ground with their forehead;7 notwithstanding, the latter pretend the practice of the former, in this respect, to be a relic of their ancient manner of paying their devotions to Baal-Peor.8 The Jews likewise constantly pray with their faces turned towards the temple of Jerusalem,9 which has been their Kebla from the time it was first dedicated by Solomon;10 for which reason Daniel, praying in Chaldea, had the windows of his chamber open towards that city:11 and the same was the Kebla of Mohammed and his followers for six or seven months,12 and till he found himself obliged to change it for the Caaba. The Jews, moreover, are obliged by the precepts of their religion to be careful that the place they pray in, and the garments they have on when they perform their duty, be clean:13 the men and women also among them pray apart (in which particular they were imitated by the eastern Christians); and several other conformities might be remarked between the Jewish public worship and that of the Mohammedans.14 The next point of the Mohammedan religion is the giving of alms, which are of two sorts, legal and voluntary. The legal alms are of indispensable obligation, being commanded by the law, which directs and determines both the portion which is to be given, and of what things it ought to be given; but the voluntary alms are left to every one's liberty, to give more or less, as he shall see fit. The former kind of alms some think to be properly called Zacât, and the latter Sadakat;
8 A Moor, named Ahmed Ebn Abdalla, in a Latin epistle by him, written to Maurice, Prince of Orange, and Emanuel, Prince of Portugal, containing a censure of the Christian religion (a copy of which, once belonging to Mr. Selden, who has thence transcribed a considerable passage in his treatise De Synedriis vett. Ebræor. l. I, c. 12, is now in the Bodleian Library), finds great fault with the unedifying manner in which mass is said among the Roman Catholics, for this very reason, among others. His words are: Ubicunque congregantur simul viri et fomino, ibi mens non est intenta et devota: nam inter celebrandum missam et sacrificia, fomino et viri mutuis aspectibus, signis, ac nutibus accendunt pravorum appetitum, et desideriorum suorum ignes: et quando hoc non fieret, saltem humana fragilitas delectatur mutuo et reciproco aspectu; et ita non potest esse mens quieta, attenta, et devota. 1 The Sabians, according to some, exceed the Mohammedans in this point, praying seven times a day. See before, p. 11. 2 Gemar. Berachoth. 3 Gen. xix. 27. 4 Gen. xxiv. 63. 5 Gen. xxviii. II, &c. 6 Dan. vi. 10. 7 Vide Millium, de Mohammedismo ante Moham. p. 427, &c., and Hyde, de Rel. Vet. Pers. p. 5, &c. 8 Maimonid. in Epist. ad Proselyt. Relig. Vide Poc. Spec. p. 306. 9 Gemar. Bava Bathra, and Berachoth. 10 I Kings viii. 29, &c. 11 Dan. vi. 10. 12 Some say eighteen months. Vide Abulfed. Vit. Moh. p. 54. 13 Maimon. in Halachoth Tephilla, c.9, § 8, 9. Menura hammeor, fol. 28, 2. 14 Vide Millium, ubi supra, p. 424, et seq.
though this name be also frequently given to the legal alms. They are called Zacât, either because they increase a man's store, by drawing down a blessing thereon, and produce in his soul the virtue of liberality,1 or because they purify the remaining part of one's substance from pollution, and the soul from the filth of avarice;2 and Sadakat, because they are a proof of a man's sincerity in the worship of GOD. Some writers have called the legal alms tithes, but improperly, since in some cases they fall short, and in others exceed that proportion. The giving of alms is frequently commanded in the Korân, and often recommended therein jointly with prayer; the former being held of great efficacy in causing the latter to be heard of GOD: for which reason the Khalîf Omar Ebn Abd'alaziz used to say, "that prayer and alms carries us half-way to GOD, fasting brings us to the door of his palace, and alms procures us admission."3 The Mohammedans, therefore, esteem almsdeeds to be highly meritorious, and many of them have been illustrious for the exercise thereof. Hasan, the son of Ali, and grandson of Mohammed, in particular is related to have thrice in his life divided his substance equally between himself and the poor, and twice to have given away all he had:4 and the generality are so addicted to the doing of good, that they extend their charity even to brutes.5 Alms, according to the prescriptions of the Mohammedan law, are to be given of five things-I. Of cattle, that is to say, of camels, kine, and sheep. 2. Of money. 3. Of corn. 4. Of fruits, viz., dates and raisins. And 5. Of wares sold. Of each of these a certain portion is to be given in alms, usually one part in forty, or two and a half per cent of the value. But no alms are due for them, unless they amount to a certain quantity or number; nor until a man has been in possession of them eleven months, he not being obliged to give alms thereout before the twelfth month is begun: nor are alms due for cattle employed in tilling the ground, or in carrying of burdens. In some cases a much larger portion than the before-mentioned is reckoned due for alms: thus of what is gotten out of mines, or the sea, or by any art or profession over and above what is sufficient for the reasonable support of a man's family, and especially where there is a mixture or suspicion of unjust gain, a fifth part ought to be given in alms. Moreover, at the end of the fast of Ramadân, every Moslem is obliged to give in alms for himself and for every one of his family, if he has any, a measure1 of wheat, barley, dates, raisins, rice, or other provisions commonly eaten.2 The legal alms were at first collected by Mohammed himself, who employed them as he thought fit, in the relief of his poor relations and followers, but chiefly applied them to the maintenance of those who served in his wars, and fought, as he termed it, in the way of GOD. His successors continued to do the same, till, in the process of time, other taxes and tributes being imposed for the support of the government,
1 Al Beidâwi. See Kor. c. 2, p. 29. 2 Idem. Compare this with what our Saviour says (Luke xi. 41), "Give alms of such things as ye have; and behold, all things are clean unto you." 3 D'Herbel. Bibl. Orient. p. 5. 4 Ibid. p. 422. 5 Vide Busbeq. Epist. 3, p. 178. Smith, de Morib. Turc. Ep. I, p. 66, &c. Compare Eccles. xi. I. and Prov. xii. 10. 1 This measure is a Saá, and contains about six or seven pounds weight. 2 Vide Reland. de Rel. Mahommed. lib. i., p. 99, &c. Chardin, Voy. de Perse. tom. 2, p. 415, &c.
they seem to have been weary of acting as almoners to their subjects, and to have left the paying them to their consciences. In the foregoing rules concerning alms, we may observe also footsteps of what the Jews taught and practised in respect thereto. Alms, which they also call Sedaka, i.e., justice, or righteousness,3 are greatly recommended by their Rabbins, and preferred even to sacrifices;4 as a duty, the frequent exercise whereof will effectually free a man from hell fire,5 and merit everlasting life:6 wherefore, besides the corners of the field, and the gleanings of their harvest and vineyard, commanded to be left for the poor and the stranger by the law of Moses,7 a certain portion of their corn and fruits is directed to be set apart for their relief, which portion is called the tithes of the poor.8 The Jews likewise were formerly very conspicuous for their charity. Zaccheus gave the half of his goods to the poor;9 and we are told that some gave their whole substance: so that their
