the Quran, or the Traditions to the intercession of certain prophets or apostles, it is this kind of intercession and no other that is meant." The third Shirk is prostration before any created beings with the idea of worshipping it. It also includes perambulating the shrines of departed saints. Thus: "Prostration, bowing down, standing with folded arms, spending money in the name of an individual, fasting out of respect to his memory, proceeding to a distant shrine in a pilgrim's garb and calling out the name of the saint whilst so going is Shirk-ul-'Ibadat." It is wrong "to cover the grave with a sheet (ghilaf), to say prayers at the shrine, to kiss any particular stone, to rub the mouth and breast against the walls of the shrine, &c." This is a stern condemnation of the very common practice of visiting the tombs of saints and of some of the special practices of the pilgrimage to Mecca. All such practices as are here condemned are called Ishrak fi'l 'Ibadat--'association in worship.' The fourth Shirk is the keeping up of superstitious customs, such as the Istikhara--seeking guidance from beads {109} &c., trusting to omens, good or bad, believing in lucky and unlucky days, adopting such names as 'Abd-un-Nabi (slave of the Prophet), and so on. In fact, the denouncing of such practices and calling them Shirk brings Wahhabiism into daily contact with the other sects, for scarcely any people in the world are such profound believers in the virtue of charms and the power of astrologers as Musalmans. The difference between the first and fourth Shirk, the Shirk-ul-'Ilm and the Shirk-ul-'adat, seems to be that the first is the _belief_, say in the knowledge of a soothsayer, and the second the _habit_ of consulting him. To swear by the name of the Prophet, of 'Ali, of the Imams, or of Pirs (Leaders) is to give them the honour due to God alone. It is Ishrak fi'l adab--'Shirk in association.' Another common belief which Wahhabis oppose is that Musalmans can perform the Hajj (pilgrimage to Mecca), say prayers, read the Quran, abide in meditation, give alms, and do other good works, the reward of which shall be credited to a person already dead.[93] Amongst other Musalmans it is a common practice to read the Quran in the belief that, if done with such an intention, the reward will pass to the deceased object of the desire. Wahabis entirely object to this.