6. The Baqr-'Íd.—This is the most important Feast in the whole year. It is also known as the 'Íd-i-Qurbán, and as the 'Íd-ul-Azhá, commonly called the Íd-uz-Zuhá, the feast of sacrifice. In Turkey and in Egypt it is called Bairám. Its origin was as follows: A few months after the Hijra, or flight from Mecca, Muhammad, dwelling in Madína, observed that the Jews kept, on the tenth day of the seventh month, the great fast of the Atonement. A Tradition records that the Prophet asked them why they kept this fast. He was informed that it was a memorial of the deliverance of Moses and the children of Israel from the hands of Pharaoh. "We have a greater right in Moses than they," said Muhammad, so he fasted with the Jews and commanded his followers to fast also. This was at the period of his mission when Muhammad was friendly with the Jews of Madína, who occasionally came to hear him preach. The Prophet also occasionally attended the synagogue. Then came the change of the Qibla from Jerusalem to Mecca, for the Jews were not so ready to change theircreed as Muhammad had at first hoped. In the second year of the Hijra, Muhammad and his followers did not participate in the Jewish fast, for the Prophet now instituted the feast of the Baqr-'Íd. The idolatrous Arabs had been in the habit of making an annual pilgrimage to Mecca at this season of the year. The offering of animals in sacrifice formed a part of the concluding ceremony of that pilgrimage. That portion—the sacrifice of animals—Muhammad adopted in the feast which now, at Madína, he substituted for the Jewish fast. This was well calculated to attract the attention of the Meccans and to gain the goodwill of the Arabs. Muhammad could not then make the pilgrimage to Mecca, for as yet there was a hostile feeling between the inhabitants of the two cities; but on the tenth day of the month Zu'l-Hajja, at the very time when the Arabs at Mecca were engaged in sacrificing victims, Muhammad went forth from his house at Madína, and assembling his followers instituted the Íd-uz-Zuhá or Baqr-'Íd. Two young kids were brought before him. One he sacrificed and said: "O Lord! I sacrifice this for my whole people, all those who bear witness to Thy unity and to my mission. O Lord! this is for Muhammad and for the family of Muhammad."
Great merit is obtained by all who keep this feast. 'Áyesha relates how the Prophet once said: "Man hath not done anything on the 'Íd-ul-Azhá more pleasing to God than spilling blood; for verily the animal sacrificed will come on the day of resurrection with its horns, hair and hoofs, and will make the scale of his good actions very heavy. Verily its blood reached the acceptance of God before it falleth upon the ground, therefore be joyful in it."
Musalmáns say that the Patriarch Abraham was ordered to sacrifice Ishmael, and that he made several ineffectual attempts to cut the throat of his son. Ishmael then said to his father: "It is through pity and compassion for me that you allow the knife to miss: blindfold yourself and then sacrifice me." Abraham acted upon this advice,blindfolded himself, drew his knife, repeated the Bismilláh, and, as he thought, cut the throat of his son; but, behold, in the meantime Gabriel had substituted a sheep for the lad. This event is commemorated in this feast.
On the day before the feast, the Arfa, or vigil, is kept. Food of various kinds is prepared, over which a Fátiha is offered, first, in the name of the Prophet; secondly, in the names of deceased relatives, and of others for whom a blessing is desired, or from whom some favor is expected. The food is then sent as a present to friends.
On the morning of the feast day, the devout Muslims proceed to the 'Íd-gáh or, if there is no 'Íd-gáh, to the principal Mosque, repeating on the way the Takbír "God is Great!" and "There is no other God save the one true God, God is great, praise be to God." At the time of making wazú, the worshipper should say: "O God, make this (i.e.the sacrifice I shall offer to-day) an atonement for my sin, and purify my religion and take evil away from me."
The Service at the 'Íd-gáh, or in the Mosque consists of two farz rak'ats, as in the Salát-ul-Juma (p.201), after the Khutba is delivered. It will, however, be seen from the following sermon that it is mustahab to say four more rak'ats.
SERMON ON THE 'ÍD-UZ-ZUHÁ.In the name of God, the Compassionate, the Merciful.Alláhu Akbar! God is Great. There is no God but God. God is Great! God is Great and worthy of all praise. He is Holy. Day and night we should praise Him. He is without partner, without equal. All praise be to Him. Holy is He, Who makes the rich generous, Who provides the sacrifice for the wise. He is Great, without an equal. All praise be to Him. Listen! I testify that there is no God but God. He is alone, without partner. This testimony is as bright as the early dawn, as brilliant as the glorious feast day. Muhammad is His servant who delivered His message. On Muhammad, and on his family, and on his Companions may the peace of God rest. On you who are present, O congregation of Muslimín, may themercy of God for ever rest. O servants of God! our first duty is to fear God and to be kind. God has said: "I will be with those who fear Me and are kind."Know O servants of God! that to rejoice on the feast day is the sign and mark of the pure and good. Exalted will be the rank of such in Paradise (Dár-ul-Qarár), especially on the day of resurrection will they obtain dignity and honour. Do not on this day foolish acts. It is no time for amusements and negligence. This is the day on which to utter the praises of God. (Tasbíh.) Read the Kalíma, the Takbír and the Tamhíd. This is a high festival season and the feast of sacrifice. Read now the Takbír-ut-Tashríq. God is great! God is great! There is no God but God! God is great! God is great! All praise be to Him! From the morning of the 'Arfa, after every farz rak'at it is good (mustahab) for a person to repeat the Takbír-ut-Tashríq. The woman before whom is a man as Imám, and the traveller whose Imám is a permanent resident (Muqím) should also repeat this Takbír. It should be said at each Namáz until the Salát-ul-'Asr of the Feast day (10th). Some, however, say that it should be recited every day till the afternoon ('Asr) of the thirteenth day, as these are the days of the Tashríq (p.231).[261]If the Imám forgets to recite, let not the worshipper forget. Know, O believers, that every free man who is a Sáhib-i-Nisáb (i.e.worth Rs. 52) should offer sacrifice on this day, provided that this sum is exclusive of his horse, his clothes, his tools, and his household goods and slaves. It is wájib for every one to offer sacrifice for himself, but it is not a wájib order that he should do it for his children.[262]A goat, a ram or a cow should be offered in sacrifice for every seven persons. The victim must not be one-eyed, blind, lame or very thin.If you sacrifice a fat animal it will serve you well, and carry you across the Sirát. O Believers, thus said the Prophet, on whom be the mercy and peace of God, "Sacrifice the victim with your own hands, this was the Sunnat of Ibráhím, on whom be peace."In the Kitáb-uz-zád-ut-Taqwá, it is said that on the 'Íd-ul-Fitr and the 'Íd-uz-Zuhá, four nafl rak'ats should be said after the farz Namázof the 'Íd. In the first rak'at after the Súrat-ul-Fátiha recite the Súrat-ul-A'lá (Súra lxxvii); in the second, the Súrat-ush-Shams (Súra xci); in the third, the Súrat-uz-Zuhá (Súra xciii); in the fourth, the Súrat-ul-Ikhlás (cxii).O Believers, if ye do so, God will pardon the sins of fifty years which are past and of fifty years to come. The reading of these Súras are equal as an act of merit to the reading of all the books God has sent by His prophets.May God include us amongst those who are accepted by Him, who act according to the Law, whose desire will be granted at the last day. To all such there will be no fear in the day of resurrection; no sorrow in the examination at the day of judgment. The best of all books is the Qurán. O believers! May God give to us, and to you a blessing for ever by the grace of the Noble Qurán. May its verses be our guide, and may its wise mention of God direct us aright. I desire that God may pardon all believers, male and female, the Muslimín and the Muslimát. O believers, also seek for pardon. Truly God is the Forgiver, the Merciful, the Eternal King, the Compassionate, the Clement. O believers, the Khutba is over. Let all desire that on Muhammad Mustafá the mercy and peace of God may rest.
SERMON ON THE 'ÍD-UZ-ZUHÁ.
In the name of God, the Compassionate, the Merciful.
Alláhu Akbar! God is Great. There is no God but God. God is Great! God is Great and worthy of all praise. He is Holy. Day and night we should praise Him. He is without partner, without equal. All praise be to Him. Holy is He, Who makes the rich generous, Who provides the sacrifice for the wise. He is Great, without an equal. All praise be to Him. Listen! I testify that there is no God but God. He is alone, without partner. This testimony is as bright as the early dawn, as brilliant as the glorious feast day. Muhammad is His servant who delivered His message. On Muhammad, and on his family, and on his Companions may the peace of God rest. On you who are present, O congregation of Muslimín, may themercy of God for ever rest. O servants of God! our first duty is to fear God and to be kind. God has said: "I will be with those who fear Me and are kind."
Know O servants of God! that to rejoice on the feast day is the sign and mark of the pure and good. Exalted will be the rank of such in Paradise (Dár-ul-Qarár), especially on the day of resurrection will they obtain dignity and honour. Do not on this day foolish acts. It is no time for amusements and negligence. This is the day on which to utter the praises of God. (Tasbíh.) Read the Kalíma, the Takbír and the Tamhíd. This is a high festival season and the feast of sacrifice. Read now the Takbír-ut-Tashríq. God is great! God is great! There is no God but God! God is great! God is great! All praise be to Him! From the morning of the 'Arfa, after every farz rak'at it is good (mustahab) for a person to repeat the Takbír-ut-Tashríq. The woman before whom is a man as Imám, and the traveller whose Imám is a permanent resident (Muqím) should also repeat this Takbír. It should be said at each Namáz until the Salát-ul-'Asr of the Feast day (10th). Some, however, say that it should be recited every day till the afternoon ('Asr) of the thirteenth day, as these are the days of the Tashríq (p.231).[261]If the Imám forgets to recite, let not the worshipper forget. Know, O believers, that every free man who is a Sáhib-i-Nisáb (i.e.worth Rs. 52) should offer sacrifice on this day, provided that this sum is exclusive of his horse, his clothes, his tools, and his household goods and slaves. It is wájib for every one to offer sacrifice for himself, but it is not a wájib order that he should do it for his children.[262]A goat, a ram or a cow should be offered in sacrifice for every seven persons. The victim must not be one-eyed, blind, lame or very thin.
If you sacrifice a fat animal it will serve you well, and carry you across the Sirát. O Believers, thus said the Prophet, on whom be the mercy and peace of God, "Sacrifice the victim with your own hands, this was the Sunnat of Ibráhím, on whom be peace."
In the Kitáb-uz-zád-ut-Taqwá, it is said that on the 'Íd-ul-Fitr and the 'Íd-uz-Zuhá, four nafl rak'ats should be said after the farz Namázof the 'Íd. In the first rak'at after the Súrat-ul-Fátiha recite the Súrat-ul-A'lá (Súra lxxvii); in the second, the Súrat-ush-Shams (Súra xci); in the third, the Súrat-uz-Zuhá (Súra xciii); in the fourth, the Súrat-ul-Ikhlás (cxii).
O Believers, if ye do so, God will pardon the sins of fifty years which are past and of fifty years to come. The reading of these Súras are equal as an act of merit to the reading of all the books God has sent by His prophets.
May God include us amongst those who are accepted by Him, who act according to the Law, whose desire will be granted at the last day. To all such there will be no fear in the day of resurrection; no sorrow in the examination at the day of judgment. The best of all books is the Qurán. O believers! May God give to us, and to you a blessing for ever by the grace of the Noble Qurán. May its verses be our guide, and may its wise mention of God direct us aright. I desire that God may pardon all believers, male and female, the Muslimín and the Muslimát. O believers, also seek for pardon. Truly God is the Forgiver, the Merciful, the Eternal King, the Compassionate, the Clement. O believers, the Khutba is over. Let all desire that on Muhammad Mustafá the mercy and peace of God may rest.
The worshippers then return to their respective homes and offer up the sacrifice,[263]for it is a wájib order that every Muslim should keep this feast, and sacrifice an animal for himself. He need not fear though he has to incur debt for the purchase of an animal, for it is said that God will in some way help him to pay the debt. If a camel is sacrificed, it should be one not less than five years of age, if a cow or sheep it should at least be in its second year, though the third year is better; if a goat it must not be less than six months old. All of these animals must be without a blemish, or defect of any kind. It is a sunnat order that the head of the household should himself slay the victim. If, however, from any cause, he cannot do so, he may call in a butcher; but in that case he must place his hand upon that of the butcher when the operation is performed. If thevictim is a camel, it must be placed with the head towards Mecca. Its front legs being bandaged together the sacrificer must stand on the right hand side of the victim, and plunge the knife into its throat with such force that the animal may fall at once. Any other mode of slaying it is unlawful. Other animals must be slain in the same way. Just before slaying the victim the following verse of the Qurán should be repeated: "Say! my prayers, and my worship, and my life and my death are unto God, the Lord of the worlds. He hath no associate. This am I commanded, and I am the first of the Muslims." (Súra vi. 163). The operator also adds: "O God, from Thee, and to Thee (I do this), in the name of God, God is Great!" Then having slain the victim he says: "O God accept this for me." The first meal taken should be prepared from the flesh of the animal just slaughtered, after which the members of the family, the neighbours, and the poor should receive some portions.
It is considered highly meritorious to sacrifice one animal for each member of the family; but as that would involve an expenditure few could bear, it is allowable to sacrifice one victim for the household. In extreme cases men may combine together and make one sacrifice do for the whole, but the number of persons so combining must not exceed seventy. Some authorities limit the number to seven. This feast is strictly observed by all Muslims wherever they may be.
The Baqr-'Íd and the 'Íd-ul-Fitr constitute the 'Ídain, the two great Feasts of Islám. A country in which Musalmáns could not observe them both would at once become Dár-ul-Harb, or House of Enmity, in which it would be the bounden duty of every Muslim to join in a Jíhád, against the Infidel rulers of the land.
This completes the principal Feasts of the Muslim year.
Among other practices borrowed from the Hindus must be placed the pilgrimage made by Indian Musalmáns to theshrines of Saints, the ceremonies connected with them and the festivals instituted in their honour. Properly speaking, the Sunnís have but two festivals—the Baqr-'Íd and the 'Íd-ul-Fitr, but many others are now observed. Of these I have described several. It only remains to notice a few of the festival days which are peculiar to India. The title of Pír given to a Musalmán devotee is equivalent to the term Guru amongst the Hindus. A man who seeks to be a 'religious' takes a Pír as a spiritual guide. "Follow," says the poet Walí, "the footsteps of thy Pír, like a shadow." After death these Pírs are venerated as Walís or Saints. The Pírs when alive, are frequently resorted to for a ta'wíz, or charm, and the aid of their prayers is often invoked. The sepulchre of a Walí is called a Dargáh, shrine; Mazár, place of pilgrimage; Rauza, garden. The professional reciter of the Qurán, and the Namáz at such places is called a Rauza Khán. As a rule, processions are made to the shrines, and flowers, sweetmeats and food over which a Fátiha has been said are offered. Usually the Fátiha isforthe Saint, nottothe Saint. It is considered a very meritorious act to give land for the erection of such shrines and to endow them. An account of many of these Saints is given in the Bara Masa by Jawán and the Áráyish-i-Mahfil by Afsos. The following selection will give an idea of the customs prevalent:—
1.Festival of Madár.—Sayyid Badr-ud-dín Kutb-ul-Madár is said to have descended from the Imám Husain. He was born at Aleppo aboutA.D.1050, and received from Muhammad permission to "hold his breath" (Habs-i-dam). Thus he was able to live to a good old age. He is said to have had 1,442 sons, and to have died when upwards of 300 years old. More rational people explain the number of his sons by saying they were his spiritual children. The length of his life is explained by saying that as each man has to make a certain number of inspirations, the less frequently he does it the longer he will live. Jawán in his account ofthe festival states: "The tomb of Madár is at Makanpúr, a place about forty miles from Cawnpore." On the seventeenth of the month Jamádí-ul-Awwal an immense crowd fills the village which is illuminated at night. Fires are lighted, around which Fakírs dance, and through which they leap calling out "Dam Madár, Dam Madár," (breath of Madár.) An order of Fakírs, called Madária, look to this Saint as their patron. In distant places where this feast is kept they set up an Alam, or standard in honour of the Saint, and perform ceremonies common to such days. The nights are spent in celebrating his praises, &c.
2.Festival of Mu'ín-ud-dín Chistí.[264]—The tomb of this Saint is in Ajmír. He was a Syed descended from Husain, the son of 'Alí, and was born in Sajistán about the year 537A.H.His father died when he was about fifteen years old. Soon after this he fell in with a famous Fakír, Ibráhím Qandúzí, through whose influence he began to seek the Taríqat, or mystical road to the knowledge of God. When he was twenty years of age he received further instruction from the famous 'Abd-ul-Qádir Jílání. After the conquest of Hindustan by Shaháb-ud-dín Ghorí, Mu'ín-ud-dín retired to Ajmír, where he died in the odour of sanctity 636A.H.Pilgrimages to this tomb have been and are very popular. Emperors and people vied with each other in doing honour to the memory of this saint. Even Akbar, sceptic though he was as regards orthodox Islám, made a pilgrimage to this shrine, and offered vows that he might have a son who would live to manhood. Hindus also visit this tomb and presents from rich men of this class are not unusual.
3.Festival of Sálár Mas'úd Ghází.—There is some doubt as to the nationality of this Saint. Some say he was a Husainí Syed, others that he was a Pathán, and a martyr. His tomb is situated in Oude. Afsos thus describes thepilgrimage. "Once a year great crowds of people gather from all parts. They carry red lances, and beat thousands of tambourines. The 'Urs is held on the first Sunday of the month Jíth (May-June). The people believe that this was his wedding day, because it is said that he had on wedding garments when he was killed. This belief once led a certain oilman, a resident of Radúlí, to send a bedstead, chair, and other marriage presents to the shrine at this time. The custom is still kept up by the descendants of the oilman. The common people fasten ropes to the branches of the trees in the neighbourhood, and swing, some by the hands and some by the heels, and assume various disguises. They thus hope to obtain what they desire." The Hindus venerate this Saint very highly. The Musalmáns look upon him as a most sacred person, for he slew many idolatrous Hindus, and so earned the title of Ghází, the warrior: the Hindus consider that it was only by the power of God that he could do so many acts of prowess.
4.Festival of the Bíra or of Khája Khizr.—Of this Saint, M. Garcin de Tassy says: "Khája Khizr is a personage respecting whom the opinions of orientals vary. Many consider him the same as Phineas, the grandson of Aaron; others that he is the prophet Elias; and lastly, the Turks confound him with St. George. In order to reconcile these conflicting opinions, some allege that the same soul has animated three different persons. Whatever be the fact, Khizr, according to the Musalmáns, discovered the source of the Water of Life of which he is the guardian. He is believed to be very clever in divination, and to be the patron of waters. As such a festival is held in his honour." Jawán describes it thus: "In the month of Bhádún (August-September) all whose wishes have been fulfilled, make it a point of duty to set afloat the boat (náú) in honour of Khája Khizr, and to make according to their means offerings of milk and bruised grain to the holy personage. On every Friday, and in some places on every Thursday, in the monthin question, the devotees having prepared the bíra carry it at night to the bank of the river, with many ceremonies. There great and small, having lighted lamps and tapers, make their respective oblations, whilst a number of swimmers together jointly push the bíra into the middle of the river." Sometimes a number of small bíras, made of clay, are also launched, and as each carries a lamp the general effect is striking. It is said that the Musalmán natives of the Maldive Islands annually launch a small vessel laden with perfumes, gum, and odoriferous flowers, and leave it to the mercy of the winds and waves as an offering to the god of the sea. There can be no doubt that this god of the sea is Khizr, the patron of the waters.
The following prayer is recited in the Fátiha of Khizr: "To obtain purity of heart, and the benediction of Him who hears the vows of mortals, and who alone can keep from them all evils, I rest upon the merits of Khája Khizr, the great prophet Elias."
5.The Feast of Pír Dastgír Sáhib.—This is held on the eleventh day of the month of Rabí'-us-Sání. The Sunnis hold this Saint in great reverence. He has no less than ninety-nine names. His tomb is at Baghdád. On the tenth of the month the ceremony called Sandal (p.245) is performed, followed on the next day by the 'Urs, when the Maulad, or the account of the circumstances connected with the birth of the saint is read; Qasá,id, or elegiac poems are recited; the Darúd is repeated and Fátihas are said. The Qurán is also read through. Vows are frequently made to this Saint and in time of any special visitation, such as cholera, a flag is carried about in honour of this Pír by some of his devotees to whom presents of food, &c, are offered. Fátiha is then said over them. He is said to appear to his followers during their sleep and to give them directions. Ja'far Sharíf, the compiler of the Qánún-i-Islám speaking, on this point relates his own experience thus: "The author speaks from personal experience, for at the time of need, when hewas oppressed in mind concerning things which he desired, he used to repeat constantly the ninety-nine names of the Pír and vow before the Holy God, imploring His assistance by the soul of Dastgír; and through the mercy of the Almighty, his Excellency Ghaus-ul-A'zam (Dastgír) presented himself in his sleep, and relieved him of his perplexities and vouchsafed his behests."
Syed Ahmad Kabír Rafáí, the founder of the Rafái Darwíshes was a nephew of this Saint.
6.Festival of Qádir Walí Sáhib.—This is the great saint of Southern India. The 'Urs is celebrated on the tenth day of Jamádí-us-Sání. The shrine is at Nagore, a town situated four miles north of Negapatam. The sandal and other ceremonies are similar to those described already. He is the patron saint of sailors, who in times of difficulty vow that, if they reach the shore in safety, they will offer a Fátiha in the name of Qádir Walí. The common people have a profound faith in the power of the saint to work miracles. The story of the following one is frequently related: "A vessel springing a leak was about to founder, when the Captain made a vow that should Qádir Walí stop the leak, he would offer in his name the value of the cargo. At that time the saint was being shaved, but being miraculously acquainted with the perilous position of the Captain he cast away the looking-glass which he held in his hand. This glass attached itself to the hole in the bottom of the ship which then came safely to land. The Captain, in due course, presented his offering to the saint who requested him to return the glass to the barber. The Captain was astonished at this request and enquired what glass was meant. He was then directed to look at the bottom of his ship. He did so, and discovered how the saint had saved the ship."
The festival affords a curious illustration of the way in which Hindu influences have acted on Islám, and how even Hindus pay regard to Muslim Saints. Qádir Walí is said tohave been a Fakír who lived on the charity of both Hindus and Musalmáns. Indeed both parties claim him as belonging to their respective religions, which may be accounted for by the fact that in his preaching to mixed audiences he suited his addresses to both classes of his hearers. After his death a small Mosque was erected on or near his tomb. The fame of the Walí gradually grew, and a Hindu Rajah made a vow that if he were blessed with the birth of a son, he would enlarge and beautify the Mosque. His wish was fulfilled, and the present elegant structure is the result. So famous has the shrine of the Saint now become that the Musalmáns there say: "First Mecca, then Nagore." The same reason which induced the Hindu Rajah to make a votive offering years ago, still influences large numbers of people. On Thursday evenings, the commencement of the Muhammadan Sabbath, many Hindu women resort to the shrine of the Saint. On the closing night of the Annual Feast, Tábúts are taken in procession from Negapatam, and rich presents are sent from the Tanjore Palace to the Nagore Mosque. Thus is the Hindu connection still kept up with the festival of this Musalmán Saint.
There are many other Walís and Pírs to whose tombs pilgrimages are made, and in memory of whom many superstitious observances are still kept up; but all such pilgrimages to a Dargáh (shrine) are no necessary part of Islám. In all parts of the country there are the shrines of Saints who have a local reputation and whose annual festivals are more or less observed. Still it is not necessary for me to give a further account of these. This brings me to the close of my subject.
In the preceding chapters, I have endeavoured to set forth the main features of the Faith of Islám, and the religious duties it enjoins. I might now go on to show its relation to Judaism and Christianity, the elements it has drawn from them, and the distortions it has made in the borrowing, as well as the protest it raised against much that wascorrupt in the Christianity with which it came in contact. I might also enlarge upon its moral and social effects, and the character it produces in the individual and the state. But these subjects would lead me far beyond my present scope. I prefer to content myself with giving a representation of the Faith of Islám from its own authorities, and with leaving my readers to make comparisons and draw inferences for themselves.
A.Aiyám-i-Bíz,214Aiyám-ut-Tashríq,231'Alam,238Al-A'ráf,167Al-Barzakh,168Al-Mahdí,80Akhir-Chár Shambah,244'Amm,48Amr-i-Takwíti,176Anbiya-ulul-'Azm,150Ásár-i-Sharíf,245Asháb,7'Áshúrá,241'Áshúr Khána,237Asmá-i-Husná,133Attahíyát,197Auliya,152Áyat,54Áyat-ul-Kursí,212Azád,95Azán,193B.Bárá Wafát,244Baqáb-i-Qausain,158Baqr-'íd,252bid'at,14Buráq,241D.Dá,írí,81Dalálat,53Dalíl-i-qata'í,187Dalíl-i-zani,187Darwíshes,94Dargáh,258Du'á,197F.Faná,93Farú',120Farz,187Farz-í-'ain,208Farz-i-kifáya,207Fatrah,3Fitrat,187Fuqihá,33G.Ghair-i-Mahdí,81Ghusl,190Gunáh-i-kabíra,154Gunáh-i-saghíra,154H.Hadís-i-Ahád,70Hadís-i-Hasan,71Hadís-i-Mua'llaq,72Hadís-i-Mursal,72Hadís-i-Mutawátír,70Hadís-i-Sahíh,71Hadís-i-Z'aíf,71Hadd,179Háfiz,42Haft Sifát,118Hajj,223Hajr-ul-Aswad,226Hál,93Haqíqat,52,93Harám,188Hárút,142Hasal Khazaf,230I.Ibádhiyah,76Ibárat,53Iblís,140'Íd-gáh,245'Íd-ul-Fitr,247Iftár,250Ihlál,224Ihrám,224Ijmá',16Ijmá'-i-Ummat,17Ijtihád,17,26,32Ijtihád fi'l-Masá,íl,34Ijtihád fi'l-Mazhab,34Ijtihád fi'l-Sharí',34Ilhám,37Ilká,40'Ilm-i-usúl,41Imám,75Imám Abu Hanífa,19Imám Ibn Málik,20Imám As-Sháfa'í,21Imám Ibn Hanbal,22Imámat,75Imám Bára,237Imán-i-mufassal,116Imán-i-mujmal,116Istidlál,53Ishárat,53Ishrák fi'l-'ibádat,108Ishrák fi'l-adab,109Isnád,67'Itikáf,249Iqámat,194Iqtizá,54I'tibár-ul-Amsál,27J.Jabríans,132Jahannum,172Jámí'-i-Tirmizí,86Jamrat-ul-Akahah,230Jannat,171Jashn-i-milád-i-sharíf,245Jinn,145Juz,56K.K'aba,227Kalám,135Kalima,54,116Karámians,163Kasb,130Kausar,171Kináyah,52Kirám-ul-Kátibín,141Kitmán,91Khafí,50Khárigites,76Kháss,48Kharq-i-'ádat,157Khulafá-i-Ráshidín,66Khutba,201L.Labbaik,225Lahad,211Lailat-ul-Qadr,2M.Mahmúdiah,83Majáz,52Majzúb,95Maukadda',200Makrúh,188Mansúkh,59Maqám-i-Mahmúd,169Marsiya,238Márút,142Mihráb,243Mimbar,239Míqát,225Mízán,165Mua'qqibát,141Muawwal,48Mu,azzin,193Mubáh,188Mufassir,33,50Mufsid,188Muhaddis,67Mujassimians,131Mu'jizát,157Mujmal,51Mujtahid,17Mukham,50Munkir,145Murshid,92Mutashábih,52Musallí,193Mushábihites,131Mus-haf,147Muharram,237Muskhil,51Mustahab,188Mu'takif,249Mustarik,48Muta'h,84Mutazilites,125N.Nabí,153Nafkhatain-i-Súr,161Nafl,199Nakír,145Namáz,193Nass,50Násikh,59Nisáb,218Niyyat,194Núr-i-Muhammadí,77Q.Qadam-i-Rasúl,245Qadríans,174Qazá,214Qíám,194Qíás,27,28Qirá,at,43Qárí,43R.Rak'at,195Ramazán,247Ramí-ul-Jamár,230Rasúl,153Rauza Khán,258Roza,213Roza-i-nazr,214Roza-i-kafára,214Rúh-ul-Ámín,4Rukú',56Rúz-i-Tarwiáh,229S.Sadqa,250Sahá,íf-i-A'mál,165Sahíh-i-Bukhárí,67Sahíh-i-Muslim,68S'ai,229Salát,193Salát-ul-'Asr,200Salát-ul-Fajr,200Salát-ul-'Ishá,200Salát-ul-Ishráq,200Salát-ul-Istisqá,206Salát-ul-Istikhára,213Salát-ul-Janáza,207Salát-ul-Juma',200Salát-ul-Khauf,204Salát-ul-Khusúf,206Salát-ul-Kusúf,205Salát-ul-Maghrib,200Salát-ul-Musáfir,204Salát-ut-Taráwíh,206Salát-ul-Tahajjud,200Salát-uz-Zuhá,200Salát-uz-Zuhr,200Sálik,92Saríh,52Shafá'at-i-ba-izn,108Shafá'at-i-muhabbat,107Shafá'at-i-wajahat,107Shirk,105Shirk-ul-'Ádat,109Shirk-ul-ibádat,108Shirk-ul-'ilm,107Shirk-ut-tasarruf,107Sifát-i-Salbiah,123Sifát-i-Sabútiah,123Sihah-Sittah,67Sípára,56Sirát,166Sufíism,87-101Sunan-i-Abu Dáúd,68Sunan-i-Nasáí,68Sunan-i-Májah,69Sunnat,10Súra,55T.Ta'awwuz,195Taba-i-Tábi'ín,7Tábi'ín,7Tábút,238Tahárat,189Tahríf,149Takbír,193Takía,84Talbíyah,225Talqín,212Tasbíh,195Tashahhud,188Tasmía',195Tasmíyah,195Tatáír-i-Sahá,íf,163Tauhíd,106Tauqífi,132Tawáf,227Tawáf-ul-Widá',231Tayammum,190Tázíah,238U.Usúl,120'Umráh,231W.Wahhábís,101Wahí,37Wajd,93Wájib,187Wájib-ul-Wajúd,132Wáqi'a Khán,239Wazú,189Witr,198Z.Zakát,218-222Záhir,49Ziárat,233
A.
A.
Aiyám-i-Bíz,214Aiyám-ut-Tashríq,231'Alam,238Al-A'ráf,167Al-Barzakh,168Al-Mahdí,80Akhir-Chár Shambah,244'Amm,48Amr-i-Takwíti,176Anbiya-ulul-'Azm,150Ásár-i-Sharíf,245Asháb,7'Áshúrá,241'Áshúr Khána,237Asmá-i-Husná,133Attahíyát,197Auliya,152Áyat,54Áyat-ul-Kursí,212Azád,95Azán,193
Aiyám-i-Bíz,214
Aiyám-ut-Tashríq,231
'Alam,238
Al-A'ráf,167
Al-Barzakh,168
Al-Mahdí,80
Akhir-Chár Shambah,244
'Amm,48
Amr-i-Takwíti,176
Anbiya-ulul-'Azm,150
Ásár-i-Sharíf,245
Asháb,7
'Áshúrá,241
'Áshúr Khána,237
Asmá-i-Husná,133
Attahíyát,197
Auliya,152
Áyat,54
Áyat-ul-Kursí,212
Azád,95
Azán,193
B.
B.
Bárá Wafát,244Baqáb-i-Qausain,158Baqr-'íd,252bid'at,14Buráq,241
Bárá Wafát,244
Baqáb-i-Qausain,158
Baqr-'íd,252
bid'at,14
Buráq,241
D.
D.
Dá,írí,81Dalálat,53Dalíl-i-qata'í,187Dalíl-i-zani,187Darwíshes,94Dargáh,258Du'á,197
Dá,írí,81
Dalálat,53
Dalíl-i-qata'í,187
Dalíl-i-zani,187
Darwíshes,94
Dargáh,258
Du'á,197
F.
F.
Faná,93Farú',120Farz,187Farz-í-'ain,208Farz-i-kifáya,207Fatrah,3Fitrat,187Fuqihá,33
Faná,93
Farú',120
Farz,187
Farz-í-'ain,208
Farz-i-kifáya,207
Fatrah,3
Fitrat,187
Fuqihá,33
G.
G.
Ghair-i-Mahdí,81Ghusl,190Gunáh-i-kabíra,154Gunáh-i-saghíra,154
Ghair-i-Mahdí,81
Ghusl,190
Gunáh-i-kabíra,154
Gunáh-i-saghíra,154
H.
H.
Hadís-i-Ahád,70Hadís-i-Hasan,71Hadís-i-Mua'llaq,72Hadís-i-Mursal,72Hadís-i-Mutawátír,70Hadís-i-Sahíh,71Hadís-i-Z'aíf,71Hadd,179Háfiz,42Haft Sifát,118Hajj,223Hajr-ul-Aswad,226Hál,93Haqíqat,52,93Harám,188Hárút,142Hasal Khazaf,230
Hadís-i-Ahád,70
Hadís-i-Hasan,71
Hadís-i-Mua'llaq,72
Hadís-i-Mursal,72
Hadís-i-Mutawátír,70
Hadís-i-Sahíh,71
Hadís-i-Z'aíf,71
Hadd,179
Háfiz,42
Haft Sifát,118
Hajj,223
Hajr-ul-Aswad,226
Hál,93
Haqíqat,52,93
Harám,188
Hárút,142
Hasal Khazaf,230
I.
I.
Ibádhiyah,76Ibárat,53Iblís,140'Íd-gáh,245'Íd-ul-Fitr,247Iftár,250Ihlál,224Ihrám,224Ijmá',16Ijmá'-i-Ummat,17Ijtihád,17,26,32Ijtihád fi'l-Masá,íl,34Ijtihád fi'l-Mazhab,34Ijtihád fi'l-Sharí',34Ilhám,37Ilká,40'Ilm-i-usúl,41Imám,75Imám Abu Hanífa,19Imám Ibn Málik,20Imám As-Sháfa'í,21Imám Ibn Hanbal,22Imámat,75Imám Bára,237Imán-i-mufassal,116Imán-i-mujmal,116Istidlál,53Ishárat,53Ishrák fi'l-'ibádat,108Ishrák fi'l-adab,109Isnád,67'Itikáf,249Iqámat,194Iqtizá,54I'tibár-ul-Amsál,27
Ibádhiyah,76
Ibárat,53
Iblís,140
'Íd-gáh,245
'Íd-ul-Fitr,247
Iftár,250
Ihlál,224
Ihrám,224
Ijmá',16
Ijmá'-i-Ummat,17
Ijtihád,17,26,32
Ijtihád fi'l-Masá,íl,34
Ijtihád fi'l-Mazhab,34
Ijtihád fi'l-Sharí',34
Ilhám,37
Ilká,40
'Ilm-i-usúl,41
Imám,75
Imám Abu Hanífa,19
Imám Ibn Málik,20
Imám As-Sháfa'í,21
Imám Ibn Hanbal,22
Imámat,75
Imám Bára,237
Imán-i-mufassal,116
Imán-i-mujmal,116
Istidlál,53
Ishárat,53
Ishrák fi'l-'ibádat,108
Ishrák fi'l-adab,109
Isnád,67
'Itikáf,249
Iqámat,194
Iqtizá,54
I'tibár-ul-Amsál,27
J.
J.
Jabríans,132Jahannum,172Jámí'-i-Tirmizí,86Jamrat-ul-Akahah,230Jannat,171Jashn-i-milád-i-sharíf,245Jinn,145Juz,56
Jabríans,132
Jahannum,172
Jámí'-i-Tirmizí,86
Jamrat-ul-Akahah,230
Jannat,171
Jashn-i-milád-i-sharíf,245
Jinn,145
Juz,56
K.
K.
K'aba,227Kalám,135Kalima,54,116Karámians,163Kasb,130Kausar,171Kináyah,52Kirám-ul-Kátibín,141Kitmán,91Khafí,50Khárigites,76Kháss,48Kharq-i-'ádat,157Khulafá-i-Ráshidín,66Khutba,201
K'aba,227
Kalám,135
Kalima,54,116
Karámians,163
Kasb,130
Kausar,171
Kináyah,52
Kirám-ul-Kátibín,141
Kitmán,91
Khafí,50
Khárigites,76
Kháss,48
Kharq-i-'ádat,157
Khulafá-i-Ráshidín,66
Khutba,201
L.
L.
Labbaik,225Lahad,211Lailat-ul-Qadr,2
Labbaik,225
Lahad,211
Lailat-ul-Qadr,2
M.
M.
Mahmúdiah,83Majáz,52Majzúb,95Maukadda',200Makrúh,188Mansúkh,59Maqám-i-Mahmúd,169Marsiya,238Márút,142Mihráb,243Mimbar,239Míqát,225Mízán,165Mua'qqibát,141Muawwal,48Mu,azzin,193Mubáh,188Mufassir,33,50Mufsid,188Muhaddis,67Mujassimians,131Mu'jizát,157Mujmal,51Mujtahid,17Mukham,50Munkir,145Murshid,92Mutashábih,52Musallí,193Mushábihites,131Mus-haf,147Muharram,237Muskhil,51Mustahab,188Mu'takif,249Mustarik,48Muta'h,84Mutazilites,125
Mahmúdiah,83
Majáz,52
Majzúb,95
Maukadda',200
Makrúh,188
Mansúkh,59
Maqám-i-Mahmúd,169
Marsiya,238
Márút,142
Mihráb,243
Mimbar,239
Míqát,225
Mízán,165
Mua'qqibát,141
Muawwal,48
Mu,azzin,193
Mubáh,188
Mufassir,33,50
Mufsid,188
Muhaddis,67
Mujassimians,131
Mu'jizát,157
Mujmal,51
Mujtahid,17
Mukham,50
Munkir,145
Murshid,92
Mutashábih,52
Musallí,193
Mushábihites,131
Mus-haf,147
Muharram,237
Muskhil,51
Mustahab,188
Mu'takif,249
Mustarik,48
Muta'h,84
Mutazilites,125
N.
N.
Nabí,153Nafkhatain-i-Súr,161Nafl,199Nakír,145Namáz,193Nass,50Násikh,59Nisáb,218Niyyat,194Núr-i-Muhammadí,77
Nabí,153
Nafkhatain-i-Súr,161
Nafl,199
Nakír,145
Namáz,193
Nass,50
Násikh,59
Nisáb,218
Niyyat,194
Núr-i-Muhammadí,77
Q.
Q.
Qadam-i-Rasúl,245Qadríans,174Qazá,214Qíám,194Qíás,27,28Qirá,at,43Qárí,43
Qadam-i-Rasúl,245
Qadríans,174
Qazá,214
Qíám,194
Qíás,27,28
Qirá,at,43
Qárí,43
R.
R.
Rak'at,195Ramazán,247Ramí-ul-Jamár,230Rasúl,153Rauza Khán,258Roza,213Roza-i-nazr,214Roza-i-kafára,214Rúh-ul-Ámín,4Rukú',56Rúz-i-Tarwiáh,229
Rak'at,195
Ramazán,247
Ramí-ul-Jamár,230
Rasúl,153
Rauza Khán,258
Roza,213
Roza-i-nazr,214
Roza-i-kafára,214
Rúh-ul-Ámín,4
Rukú',56
Rúz-i-Tarwiáh,229
S.
S.
Sadqa,250Sahá,íf-i-A'mál,165Sahíh-i-Bukhárí,67Sahíh-i-Muslim,68S'ai,229Salát,193Salát-ul-'Asr,200Salát-ul-Fajr,200Salát-ul-'Ishá,200Salát-ul-Ishráq,200Salát-ul-Istisqá,206Salát-ul-Istikhára,213Salát-ul-Janáza,207Salát-ul-Juma',200Salát-ul-Khauf,204Salát-ul-Khusúf,206Salát-ul-Kusúf,205Salát-ul-Maghrib,200Salát-ul-Musáfir,204Salát-ut-Taráwíh,206Salát-ul-Tahajjud,200Salát-uz-Zuhá,200Salát-uz-Zuhr,200Sálik,92Saríh,52Shafá'at-i-ba-izn,108Shafá'at-i-muhabbat,107Shafá'at-i-wajahat,107Shirk,105Shirk-ul-'Ádat,109Shirk-ul-ibádat,108Shirk-ul-'ilm,107Shirk-ut-tasarruf,107Sifát-i-Salbiah,123Sifát-i-Sabútiah,123Sihah-Sittah,67Sípára,56Sirát,166Sufíism,87-101Sunan-i-Abu Dáúd,68Sunan-i-Nasáí,68Sunan-i-Májah,69Sunnat,10Súra,55
Sadqa,250
Sahá,íf-i-A'mál,165
Sahíh-i-Bukhárí,67
Sahíh-i-Muslim,68
S'ai,229
Salát,193
Salát-ul-'Asr,200
Salát-ul-Fajr,200
Salát-ul-'Ishá,200
Salát-ul-Ishráq,200
Salát-ul-Istisqá,206
Salát-ul-Istikhára,213
Salát-ul-Janáza,207
Salát-ul-Juma',200
Salát-ul-Khauf,204
Salát-ul-Khusúf,206
Salát-ul-Kusúf,205
Salát-ul-Maghrib,200
Salát-ul-Musáfir,204
Salát-ut-Taráwíh,206
Salát-ul-Tahajjud,200
Salát-uz-Zuhá,200
Salát-uz-Zuhr,200
Sálik,92
Saríh,52
Shafá'at-i-ba-izn,108
Shafá'at-i-muhabbat,107
Shafá'at-i-wajahat,107
Shirk,105
Shirk-ul-'Ádat,109
Shirk-ul-ibádat,108
Shirk-ul-'ilm,107
Shirk-ut-tasarruf,107
Sifát-i-Salbiah,123
Sifát-i-Sabútiah,123
Sihah-Sittah,67
Sípára,56
Sirát,166
Sufíism,87-101
Sunan-i-Abu Dáúd,68
Sunan-i-Nasáí,68
Sunan-i-Májah,69
Sunnat,10
Súra,55
T.
T.
Ta'awwuz,195Taba-i-Tábi'ín,7Tábi'ín,7Tábút,238Tahárat,189Tahríf,149Takbír,193Takía,84Talbíyah,225Talqín,212Tasbíh,195Tashahhud,188Tasmía',195Tasmíyah,195Tatáír-i-Sahá,íf,163Tauhíd,106Tauqífi,132Tawáf,227Tawáf-ul-Widá',231Tayammum,190Tázíah,238
Ta'awwuz,195
Taba-i-Tábi'ín,7
Tábi'ín,7
Tábút,238
Tahárat,189
Tahríf,149
Takbír,193
Takía,84
Talbíyah,225
Talqín,212
Tasbíh,195
Tashahhud,188
Tasmía',195
Tasmíyah,195
Tatáír-i-Sahá,íf,163
Tauhíd,106
Tauqífi,132
Tawáf,227
Tawáf-ul-Widá',231
Tayammum,190
Tázíah,238
U.
U.
Usúl,120'Umráh,231
Usúl,120
'Umráh,231
W.
W.
Wahhábís,101Wahí,37Wajd,93Wájib,187Wájib-ul-Wajúd,132Wáqi'a Khán,239Wazú,189Witr,198
Wahhábís,101
Wahí,37
Wajd,93
Wájib,187
Wájib-ul-Wajúd,132
Wáqi'a Khán,239
Wazú,189
Witr,198
Z.
Z.
Zakát,218-222Záhir,49Ziárat,233
Zakát,218-222
Záhir,49
Ziárat,233