May Allah Requite Thee From Us The Best With Which
He Ever Requited Prophet From His Followers!’
“Let the visitor stand the while before the tomb with respect, and
reverence, and singleness of mind, and fear, and awe.
After which, let
him retreat one cubit, and salute Abu Bakr the Truthful in these words:—
“‘Peace be with Thee, O Caliph of Allah’s Prophet over his People, and Aider
in the Defence of His Faith!’
“After this, again retreating another cubit, let him bless in the same
way Omar the Just. After which, returning to his former station
opposite the Prophet’s tomb, he should implore intercession for himself
and for all dearest to him. He should not neglect to visit the Bakia
Cemetery and the Kuba Mosque, where he should pray for himself and for
his brethren of the Muslimin, and the Muslimat, the Muminin and the
Muminat,[FN#45] the quick of them and the dead. When ready to depart,
let the Zair take leave of the Mosque with a two-bow prayer, and visit
the tomb, and salute it, and again beg intercession for himself and for
those he loves. And the Zair is forbidden to circumambulate the tomb,
or to carry away the cakes of clay made by the ignorant with the earth
and dust of the Harim.”
[FN#1] M. Huc’s “Travels in Tartary.”
[FN#2] The two extremes, between which lie many gradations, are these.
Abu Hanifah directs every Moslem and Moslemah to perform the pilgrimage
if they have health and money for the road and for the support of their
families; moreover, he allows a deputy-pilgrim, whose expenses must be
paid by the principal. Ibn Malik, on the contrary, enjoins every
follower to visit Meccah, if able to walk, and to earn his bread on the
way. As a general rule, in Al-Islam there are four Shurut al-Wujub, or
necessary conditions, viz.:—
1. Islam, the being a Moslem.
2. Bulugh, adolescence.
3. Hurriyat, the being a free man.
4. Akl, or mental sanity.
Other authorities increase the conditions to eight, viz.:—
5. Wujud al-Zad, sufficiency of provision.
6. Al-Rahlah, having a beast of burthen, if living two days’ journey from
Meccah.
7. Takhliyat al-Tarik, the road being open; and
8. Imkan al-Masir, the being able to walk two stages, if the pilgrim
hath no beast.
Others, again, include all conditions under two heads:—
1. Sihhat, health.
2. Istita’at, ability.
These subjects have exercised not a little the casuistic talents of the
Arab doctors: a folio volume might be filled with differences of
opinion on the subject, “Is a blind man sound?”
[FN#3] The technical meaning of these words will be explained below.
[FN#4] At any other time of the year Ihram is considered Makruh, or
objectionable, without being absolutely sinful.
[FN#5] In other books the following directions are given to the
intended pilgrim:—Before leaving home he must pray two prostrations,
concluding the orisons with a long supplication and blessings upon
relatives, friends, and neighbours, and he must distribute not fewer
than seven silver pieces to the poor. The day should be either a
Thursday or a Saturday; some, however, say
“Allah hath honoured the Monday and the Thursday.”
If possible, the first of the month should be chosen, and the hour
early dawn. Moreover, the pilgrim should not start without a Rafik, or
companion, who should be a pious as well as a travelled man. The other
Mukaddamat al-Safar, or preambles to journeying, are the following.
Istikharah, consulting the rosary and friends. Khulus al-Niyat, vowing
pilgrimage to the Lord (not for lucre or revenge). Settling worldly
affairs, paying debts, drawing up a will, and making arrangements for
the support of one’s family. Hiring animals from a pious person. The best
monture is a camel, because preferred by the Prophet; an ass is not
commendable; a man should not walk if he can afford to ride; and the
palanquin or litter is, according to some doctors, limited to invalids.
Reciting long prayers when mounting, halting, dismounting, and at
nightfall. On hills the Takbir should be used: the Tasbih is properest
for vales and plains; and Meccah should be blessed when first sighted.
Avoiding abuse, curses, or quarrels. Sleeping like the Prophet, namely,
in early night (when prayer-hour is distant), with “Iftirash,” or lying at
length with the right cheek on the palm of the dexter hand; and near
dawn with “Ittaka,” i.e. propping the head upon the hand, with the arm
resting upon the elbow. And, lastly, travelling with collyrium-pot,
looking-glass and comb, needle and thread for sewing, scissors and
tooth-stick, staff and razor.
[FN#6] In the Shafe’i school there is little difference between Al-Farz
and Al-Wajib. In the Hanafi the former is a superior obligation to the
latter.
[FN#7] The Hanafi, Maliki, and even some Shafe’i doctors, reduce the
number from six to four, viz.:—
1. Ihram, with “Niyat.”
2. Tawaf.
3. Wukuf.
4. Sai.
[FN#8] The Ifazah is the impetuous descent from Mount Arafat. Its
Tawaf, generally called Tawaf al-Ziyarat, less commonly Tawaf al-Sadr
or Tawaf al-Nuzul, is that performed immediately after throwing the
stones and resuming the laical dress on the victim-day at Mount Muna.
[FN#9] Shaving is better for men, cutting for women. A razor must be
passed over the bald head; but it is sufficient to burn, pluck, shave,
or clip three hairs when the chevelure is long.
[FN#10] The known Mikat are: North, Zu’l Halifah; North-East, Karn
al-Manazil; North-West, Al-Juhfah ([Arabic]) South, Yalamlam; East, Zat
Irk.
[FN#11] This Tawaf is described in chapter v.
[FN#12] Generally speaking, as will afterwards be shown, the pilgrims
pass straight through Muzdalifah, and spend the night at Muna.
[FN#13] The “Tawaf al-Wida’a” is considered a solemn occasion. The pilgrim
first performs circumambulation.
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