unction from their Lawgiver, 'to be
universally charitable'.[1] This command is reverenced and obeyed by all
who are his faithful followers. They are persuaded that almsgiving
propitiates the favour of Heaven, consequently this belief is the inducing
medium for clothing the naked, feeding the hungry, supporting the weak,
consoling the afflicted, protecting the fatherless, sheltering the
houseless traveller, and rendering the ear and the heart alive to the
distresses of the poor in all situations. A good Mussulmaun never allows
the voice to pass unheeded where the suppliant applies, 'In the name of
God', or 'For the love of God'.

I have often been obliged to hear the Mussulmauns accused of an
ostentatious display of their frequent acts of charity. It may be so in
some instances; human nature has failings common to all complexions. Pride
may sometimes open the purse of the affluent to the poor man's petition;
but when the needy benefit by the rich, it is unjust to scrutinize the
heart's motive, where the act itself alleviates the present sufferings of
a fellow-creature.

Imposition is doubtless often practised with success by the indolent, who
excite the good feelings of the wealthy by a tale of woe; the sin rests
with him who begs unworthily, not with him who relieves the supposed
distresses of his poorer neighbour. The very best of human beings will
acknowledge they derive benefits from the bounty of their Maker, not
because they are deserving, but that 'He is merciful'.

I shall have occasion to detail in my Letters some of the Mussulmaun
observances, festivals, &c., which cannot be accomplished without feeding
the poor; and, in justice to their general character, be it acknowledged,
their liberality is not confined to those stated periods.

The Syaads[2] (Meers[3]) are descendants from Mahumud, the acknowledged
Prophet and Lawgiver of the Mussulmauns; and, as might be expected, are
peculiar objects of respect and favour amongst the true believers (as
those who hold their faith are designated). 'The poor Syaad's family' are
the first to be considered when the rich have determined on dispensing
gifts in charity. The Syaads, however, are under peculiar restrictions as
regards the nature of those gifts which they are permitted to accept.
Money obtained by unlawful means, as forbidden in the Khoraun[4] (usury
for instance[5]), is deemed polluted, and must neither be offered to, nor
accepted by, these 'children of the P