The ceremony is performed as follows. The person says: "I make tayammum to put away impurity;" then, “I seek refuge near God from cursed Satan. I commence in the name of God, most Merciful and most High, whose praises are in the religion of Islám." He then strikes the sand with open hands, rubs his mouth and, at last, the arms to the elbows. Not one hair must be left untouched or the whole ceremony is useless. The farz acts are to make the intention of tayammum, to rub the mouth and the hands. "If ye are sick, or on a journey, or if one of you come from the place of retirement, or if ye have touched women, and ye find no water, then take clean sand and rub your faces and your hands with it." (Súra v. 9.)

Minute regulations are laid down with regard to the water which may be used for purification. The following kinds of water are lawful :-rain, sea, river, fountain, well, snow and ice-water. Ice is not lawful. The first kind is authorized by the Qurán. "He sent you down water from heaven that He might thereby cleanse you, and cause the pollution of Satan to pass from you." (Súra viii. 11.) The use of the others is sanctioned by the Traditions. I give one illustration. A man one day come to the Prophet and said: "I am going on a voyage and shall only have a small supply of fresh water; if I use it for ablutions I shall have none wherewith to quench my thirst, may I use sea water?" The Prophet replied: "The water of the sea is pure. Tirmízí states that this is a Hadís-i-Sahíh. Great difference of opinion exists with regard to what constitutes impurity in water, and so renders it unfit for ablutions. It would be wearisome to the reader to enter into all details, but I may briefly say that, amongst the orthodox, it is generally held that if a dead body or any unclean thing falls into flowing water, or into a reservoir more than 15 feet square it can be used, provided always that the colour, smell and taste are not changed. It is for this reason that the pool near a mosque is never less than ten cubits square. If of

that size, it is called a dah dar dah, (literally 10 × 10). It may be, and commonly is, larger than this. It should be about one foot deep.

The necessary ablutions having been made, the worshipper can commence the Namáz.

(4). Salát or Namáz. The Namáz can be said either in private or in public. All that is required is that the clothes. and person of the worshipper should be clean, the place free from all impurity, and that the face be turned towards Mecca. Whether the Namáz is said in public or in private, it must be preceded by wazú, except when tayammum is allowed. If the Namáz1 is said in a mosque which is considered to be more meritorious than repeating it in private, it must be preceded by the Azán, or call to prayers, and the Iqámat. Minute particulars regarding the exact attitude in which the Musallí, one who says the Salát, must stand and the words. he is to say are given in Muslim books. The following account will give some idea of a Namáz, or Service.2

The Mu,azzin 3 calls out loudly in Arabic :

"Alláhu Akbar! Alláhu Akbar! Alláhu Akbar! Alláhu Akbar 4!"

All who hear it respond :

"Alláhu Akbar! Alláhu Akbar! Alláhu Akbar! Alláhu Akbar!"

The Mu,azzin says:—

"I confess there is no God but God, I confess there is no God but God."

Each of his auditors replies:

"I confess there is no God but God, I confess there is no God but God."

1. From the account which follows it will be seen that the term Namáz expresses what we term a 'Service.' The word for prayer in the ordinary sense is

Du'á.'

2. It is taken from the Sirát-un-Naját, pp. 30-33.

3. As the use of bells is unlawful a man is employed to call the people

to prayers.

4. God is Great."

Mu,azzin:-"I confess Muhammad is the apostle of God."
Auditor:-"I confess Muhammad is the apostle of God."
Mu,azzin :-" Come to prayer."

Auditor:-"I have no power or strength but from God
most High and Great."

Mu,azzin :-" Come to do good."

Auditor:-"What God wills will be; what He wills not will not be."

:

If it is the time of morning prayer, the Mu,azzin adds the words "Prayer is better than sleep," to which the response is given: "Thou hast spoken well." "Alláhu Akbar," and "There is no God but God" are then repeated twice and so the Azán ends.

The Iqámat (literally, "causing to stand") is a repetition of the Azán, but after the words, "come to do good," the statement" prayer has commenced" is made.

These preliminaries being now over, the Namáz can commence. It is as follows:

The Musallí, or worshipper, stands with his hands close to his side and says in a low voice the Niyyat (intention) :"I have purposed to offer up to God only, with a sincere heart this morning (or as the case may be), with my face Qibla-wards, two (or as the case may be) rak'at prayers, farz (or sunnat or nafl, as the case may be)."

Then follows the Takbír-i-Tahrímah, said with the thumbs touching the lobes of the ears. The palms of the hands are placed towards the Qibla. The fingers are slightly separated from each other. In this position the Musallí says:-- "Alláhu Akbar!"

The Qíám, or standing position. The palm of the right hand being placed on the back of the left, the thumb and little finger of the former seize the wrist of the latter. Both hands are then placed below the navel, 1 the eyes are

1. The followers of Imám As-Sháfa'í and the the hands upon the breast. The feet should be women stand with the feet close together.

1

women of all sects place about four inches apart;

directed towards the spot where the head of the worshipper will touch the ground in prostration, and the Saná is said. It is :

"Holiness to Thee O God! and praise be to Thee!

Great is Thy name! Great is thy Greatness!
There is no God but Thee !"

The Ta'awwuz is then said :-

"I seek refuge near God from cursed Satan." Then follows the Tasmiyah :--

"In the name of God, the Compassionate, the Merciful." Then follows the Fátiha, or first chapter of the Quran :"Praise be to God, Lord of the worlds! the Compassionate, the Merciful! King on the day of reckoning! Thee only do we worship, and to Thee do we cry for help. Guide Thou us on the straight path: the path of those to whom Thou hast been gracious: with whom Thou art not angry, and who go not astray."

After this the worshipper can repeat as many chapters of the Qurán as he likes. Some verses he must repeat. The Súrat-ul-Ikhlás (Súra 112) is generally said::---"Say He is God alone: God the Eternal, He begetteth not, and is not begotten; and there is none like unto Him."

The Takbir-i-Rukú'-Alláhu Akbar!-is said whilst the Musallí makes an inclination of the head and body, and separating the fingers a little, places his hands upon his

knees.

The Tasbih-i-Rukú' is said in the same position. It is :-"I extol the holiness of my Lord, the Great!

I extol the holiness of my Lord, the Great!

I extol the holiness of my Lord, the Great!"

The Tasmía' is then said with the body erect, but with the hands placed on either side. Thus :---

1. The second rak'at begins here: all that precedes is only repeated at the first rak'at.

2. A fixed portion is said in each rak'at during the nights of Ramazán, which portion is then called a rukú'. (Ante. p. 57.)

"God hears him who praises Him: O Lord, Thou art praised 1."

The Takbír-i-Sijda-Alláhu Akbar!-is said as the worshipper drops on his knees.

The Musallí then kneeling down, places his hands, with the fingers close to each other, upon the ground. He must rest upon his toes, not on the side of the feet which must be kept straight behind him. The elbow must not touch the side, nor the stomach the thigh, nor the thigh the calf of the leg. The eyes must be kept bent downwards. Then he touches the ground first with his nose, and then with his forehead, taking care that the thumbs just touch the lobe of the ears.2 All this being carefully attended to, the Musallí can say the Tasbih-i-Sijda thus :

"I extol the holiness of my Lord, the Most High!

I extol the holiness of my Lord, the Most High!

I extol the holiness of my Lord, the Most High !” He then raises his head and body, sinks backwards upon his heels, places his hands a little above his knees, and whilst doing so says the Takbír-i-Jalsa 3" Alláhu Akbar!"

After a slight pause, a second prostration, or Sijda is made and the Takbír-i-Sijda and the Tasbih-i-Sijda are repeated as before. Then when in the act of rising up the Musallí says the Takbír-i-Qíám-" Alláhu Akbar!"

This concludes one rak'at. The second rak'at begins with the Fátiha, so that after saying the Takbír-i-Qíám a Musallí would have to begin again at that place (p. 195) and repeat all that he had just finished; the only change being that after the Fátiha, he recites different verses of the Qurán to those he said in the first rak'at. After two rak'ats have been said, and after the last, though it be an odd number, the

1. In a mosque the Imám says the first sentence alone; the people the second.

2. Women in the Sijda keep all the limbs of the body close together, and put both feet at right angles to the body. If their face is Qibla-wards it is sufficient.

3. Here the Shía'hs say :-"I rise and sit by the power of God."