Almsgiving is a very important duty in Islam. The Koran makes frequent mention of it, en joining it in most emphatic terms. "0 true be lievers, bestow alms of the good things which ye have gained, and of that which we have pro duced for you out of the earth, and choose not the bad thereof to give it in alms, such as ye would not accept yourself." (Sura 2, v. 269). "If ye make your alms to appear, it is well; but if ye conceal them and give them unto the poor, this will be better for you, and will atone for your sins." (Ibid. 272). How Mohammed con sidered alms may be seen from several passages of the Traditions, as quoted by Hughes : "Your smiling in your brother's face is alms ; assisting the blind is alms." The Koran distinguishes be tween legal and voluntary alms; but this dis tinction has been done away with to a great extent. The necessity of giving, however, re mains and alms are given regularly by those who neglect many of the other duties. In the early days of Islam legal alms were collected by officials appointed for that purpose ; but their bestowal now is left to the individual con science.
Fasting was considered of great importance by Mohammed, as thereby atonement might be made, and at the present day many who neglect their daily prayers perform all the duties of the fast. The month of Ramadan was chosen for the great fast, because in it revelation came to Mohammed. Throughout this month, during the entire day, drinking, eating, smoking and many other indulgences are forbidden. When night comes, however, restrictions are removed till the next day. This fast is very severe when it falls in summer (the year being lunar, each month passes through all the seasons) and many exemptions are provided for those unable to undertake its arduous duties. Other fasts, meri torious, hut not obligatory, are also in favor with Moslems. The object of these fasts is not altogether concerned with the mortification of the body; the heart is to fast; it must abstain from matters and commune with God.
Once at least in his lifetime the Moslem must make the pilgrimage to Mecca. "We ap pointed the holy house of Mecca to be a place of resort for mankind, and a place of security; and said, Take the station of Abraham for a place of prayer; and we covenanted with Abra ham and Ismael, that they should cleanse my house for those who should compass it, . and those who should bow down and worship there." (Sura 2, v. 119). "And it is a duty to ward God, incumbent on those who are able to go thither, to visit this house." (Sura 3, v. 91). Some further regulations are found in sura 2, v. 194, and in sura 22. Trade may be indulged in while on the pilgrimage, and sum 5, v. 2,
gives direction for women who contemplate the performance of this duty. When the pilgrim nears Mecca he bathes and puts on the Ihram, pilgrim's robe, and advances to the city. Here there are certain ablutions to be performed be fore kissing the Black Stone. He must then encircle the Caaba, the temple, seven times; kissing the Black Stone each time. After other prayers and ceremonies he must run between Mount Al-Safa and Mount Al-Marwa seven times, with stated prayers. Later he must visit the Valley of Mina and Mount Arafat where more prayers are performed. On the 10th day he proceeds to Mina and casts stones at three pillars which are set up there, seven stones at each. After this very ancient custom there is a sacrifice which ends the pilgrimage. The pil grim may then be shaved and resume his usual clothing. He should, however, visit Medina and do homage at the tomb of Mohammed.
Though not reckoned as one of the pillars of Islam, still the obligation to wage holy wars has been so firmly held that it deserves mention here. In early days every Moslem looked for ward to a world-wide conquest and by means of these holy wars expected to bring all coun tries under the banners of Islam. To a con hands of Mohammed himself, should have been Imam. When Omar died, Ali was offered the succession, hut as he could not satisfy his op ponents that he would rule in accord with their wish he did not receive it till the death of Oth man. Ali, however, was soon murdered and his son Hasan abdicated in favor of Muawiyah on condition that he might resume his office at Muawiyah's death. Yazid, however, cheated Hasan of his rights and here starts the Shiite schism. They profess allegiance to a line of 12 Imams, beginning with Ali and ending with Al Mandi, who disappeared, but is to return. In the meantime they receive religious and legal decisions from a class of learned men, called Mudgtahids, a class of authorities not recog nized by the Sunnites except in the case of the founders of the four orthodox Sunnite schools. There are numerous subdivisions of the Shiites, but on certain points they agree. The Shiites also observe the ceremonies of Moharram in commemoration of Hasan and Hosein, who were sons of Ali and were both murdered. Their memories are sacred to the Shiites. They differ from the Sunnites in that they credit the fire worshipers with the possession of an in spired book or revelation. In the ritual and civil laws also many differences are found. They have a large collection of traditions, a fact often ignored by scholars, misled by the Sunnites' claim to be the Traditionists par ex cellence.