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war, so that taking off the heads from their spears, they used to cease from incursions and other hostilities. During those months, even when persons were surrounded by enemies, they lived in full security; so that if a man met the murderer of his father or brother he durst not offer him any violence.

The months which the Arabs held sacred were the first, the seventh, the eleventh, and the twelfth in the year. The last mentioned of these being the time wherein they performed the pilgrimage to Mecca, not only that month, but also the preceding and the following, were for that reason kept inviolable, that every one might safely and without interruption pass and repass to and from the sacred city. The second is said to have been more strictly observed than any of the other three, probably because in that month the pagan Arabs used to fast; the ninth month, which was afterwards set apart by Muhammad for that purpose, being in the time of ignorance dedicated to drinking in excess.

The observance of the aforesaid months seemed so reasonable to the Prophet that it met with his approbation; and the duty is accordingly confirmed and enforced by several passages of the Quran, which forbid war to be waged during those months against such as acknowledge them to be sacred, but grant, at the same time, full permission to attack alike in the sacred months as in the profane those who make no such distinction.

One practice, however, of the pagan Arabs, in relation to these sacred months, Muhammad thought proper to reform. Some of them, weary of sitting quiet for three months together, and eager to make their accustomed incursions for plunder, used, by way of expedient, whenever it suited their inclinations or convenience, to put off the observance of the first proper month to the following month, thereby avoiding to keep the former, which they supposed it lawful for them to profane, provided they sanctified another month in lieu of it, and gave public notice thereof at the preceding pilgrimage. This custom of transferring the observation of a sacred month to a profane month is absolutely condemned in a passage of the Quran, and declared to be an impious innovation.

Sacred Day of Week. The setting apart of one day in the week for the more peculiar attendance on God's worship, so strictly required by the Jewish and Christian religions, appeared to Muhammad to be so proper an institution, that he did not hesitate to imitate an example of which he approved; though for the sake of distinction, he obliged his followers to observe a different day from either. Several reasons are given why Friday the sixth day of the week was selected for this purpose; but Muhammad seems to have preferred the day on which the people used, long before his time, to assemble together though such gatherings were held, perhaps, rather on a civil than a religious account. However it be, Muhammadan writers bestow very extraordinary encomiums on this day, calling it the prince of days, and the most excellent day on which the sun rises, asserting also that it will be the day whereon the last judgment will be solemnised; and they esteem it a peculiar honour to Islam, that God has been pleased to appoint this same to be the feast-day of the Muslims, and to grant them the advantage of having first observed it.

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Though the Muhammadans do not think themselves bound to keep their day of public worship so holy as is the case with the Jews and Christians, there being a permission, as is generally supposed, in the Quran, allowing them to return to their employments or diversions after divine service is over; yet the more devout disapprove of any part of that day being devoted to worldly affairs, and require it to be wholly dedicated to the business of the life to come.

CHAPTER XI

THE PILGRIMAGE TO MECCA

"It is a duty towards God incumbent on those who are able to go thither to visit this house" [Becca or Mecca] (Quran, chapter iii., verse 90). Thus decreed the Prophet, the Lawgiver of Arabia, and for more than twelve centuries the injunction has been observed with a pious zeal and ardent fervour which put to shame the apathetic indifference of the civilised West. Volumes have been written by Muslim commentators in regard to this pilgrimage to the Holy Cities of Mecca and Madina, some laying more and some less stress upon the duty in question. Without seeking to follow in this labyrinth of sophistry and argument, it will suffice to assert that, whatever may be the precise value which Muhammad attached to the ceremony, he considered the discharge of the duty as all-important; and there is a tradition that he held that he who passes through life without fulfilling the injunction, "Perform the Pilgrimage of Mecca" (Quran, chapter ii., verse 192), may as well die a Jew or a Christian. Nor must it be overlooked that the Prophet of Islam made the "Hajj" one of the five pillars or foundations of practice in the religion of Arabia.

Every Muslim is therefore bound to visit Mecca at least once during his lifetime, but there is a saving clause-provided "able" so to do. The discussions as to the definition of the elastic qualification attached to the injunction of the Prophet have been endless and undecided. As a general rule, however, intending votaries must comply with four conditions: (1) profession of the faith of Islam; (2) adolescence, generally fixed at the age of fifteen; (3) freedom from slavery; (4) mental sanity. To these some authorities add four more requirements, viz.: (1) sufficiency of provision; (2) the possession of a beast of burden, if living more than two days' journey from Mecca; (3) security on the road; and (4) ability to walk two stages if the pilgrim have no beast. Others, again, include all conditions under two heads: (1) health, and (2) ability. It is even maintained by some, that those who have money enough, if they cannot go themselves, may hire a substitute to go to Mecca in their stead. But this privilege in the early days of Islam was very sparingly, if ever, used, and even now it is generally considered amongst the orthodox sects that pilgrimage cannot be performed by proxy. However, if a Muhammadan on his death-bed bequeath a sum of money to be paid to some person to visit Mecca on behalf of his patron, it is considered to satisfy in a way the claims of the Muslim law. It is also decreed a meritorious act to defray the expenses of those who cannot afford to obey the injunction of the Prophet. Many pilgrims, too poor to be able to collect the money which their religion requires them to spend for

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