Personal Narrative of a Pilgrimage to Al-Madinah & Meccah Volume I Part 25

Shaykh Hamid, after wrenching a beggar or two from my shoulders, then permitted me to draw near to the little window, called the Apostle's, and to look in. Here my proceedings were watched with suspicious eyes.

The Persians have sometimes managed to pollute the part near Abu Bakr's and Omar's graves by tossing through the aperture what is externally a handsome shawl intended as a present for the tomb.[FN#44] After straining my eyes for a time, I saw a curtain,[FN#45] or rather hangings, with

[p.322] three inscriptions in long gold letters, informing readers that behind them lie Allah's Apostle and the first two Caliphs.

The exact place of Mohammed's tomb is moreover distinguished by a large pearl rosary, and a peculiar ornament, the celebrated Kaukab-al-Durri, or constellation of pearls, suspended to the curtain breast-high.[FN#46] This is described to be a "brilliant star set in diamonds and pearls," placed in the dark that man's eye may be able to bear its splendours: the vulgar believe it to be a "jewel of the jewels of Paradise." To me it greatly resembled the round gla.s.s stoppers used for the humbler sort of decanters; but I thought the same of the Koh-i-Nur. Moreover I never saw it quite near enough to judge fairly, and I did not think fit to pay an exorbitant sum for the privilege of entering the inner pa.s.sage of the baldaquin.[FN#47]

[p.323] Altogether the coup-d'oeil had nothing to recommend it by day.

At night, when the lamps, hung in this pa.s.sage, shed a dim light upon the mosaic-work of the marble floors, upon the glittering inscriptions, and the ma.s.sive hangings, the scene is more impressive.

Never having seen the Tomb,[FN#48] I must depict it from books,-by no means an easy task. Most of the historians are silent after describing the inner walls of the Hujrah. Al-Kalkashandi declares in eo lapidem n.o.bilem continere sepulchra Apostoli, Abubecr et Omar, circ.u.mcinctum peribole in modum conclavis fere usque ad tectum a.s.surgente, quae velo serico nigro obligatur. This author, then, agrees with my Persian friends, who declare the sepulchre to be a marble slab. Ibn Jubayr, who travelled in A.H. 580, relates that the Apostle's coffin is a box of ebony (abnus) covered with sandal-wood, and plated with silver; it is placed, he says, behind a curtain, and surrounded by an iron grating.

Al-Samanhudi,[FN#49] quoted by Burckhardt, declares that the curtain covers a square building of black stones, in the interior of which are the tombs of Mohammed and of his two immediate successors. He adds that the tombs are

[p.324] deep holes; and that the coffin which contains the Apostle is cased with silver, and has on the top a marble slab inscribed "Bismillah! Allahumma salli alayh!" ("In the name of Allah! Allah have Mercy upon Him[FN#50]!")

The Apostle's body, it should be remembered, lies, or is supposed to lie, stretched at full length on the right side, with the right palm supporting the right cheek, the face fronting Meccah, as Moslems are always buried, and consequently the body lies with the head almost due West and the feet due East. Close behind him is placed Abu Bakr, whose face fronts the Apostle's shoulder[FN#51]; and, lastly, Omar holds the same position with respect to his predecessor.

The places they are usually supposed to occupy, then, would be thus disposed. But Moslem historians are not agreed even upon so simple a point as this. [p.325] Many prefer this position, in line [figure]

-some thus, in unicorn [figure] -and others the right angle.[FN#52]

[figure]

It is popularly a.s.serted that in the Hujrah there is now spare place for only a single grave, reserved for Isa bin Maryam after his second coming. The historians of Al-Islam are full of tales proving that though many of their earlier saints, as Osman the Caliph and Hasan the Imam, were desirous of being buried there; and that although Ayishah, to whom the room belonged, willingly acceded to their wishes, son of man has as yet been unable to occupy it.

After the Fatihah p.r.o.nounced at Omar's tomb, and the short inspection of the Hujrah, Shaykh Hamid led me round the south-east corner of the baldaquin.[FN#53] Turning

[p.326] towards the north, we stopped at what is commonly called the Mahbat Jibrail ("Place of the Archangel Gabriel's Descent with the Heavenly Revelations"), or simply Al-Malaikah-the Angels. It is a small window in the Eastern wall of the Mosque; we turned our backs upon it, and fronting the Hujrah, recited the following prayer:-

"Peace be upon You, O Angels of Allah, the Mukarrabin (cherubs), and the Musharrifin (seraphs), the pure, the holy, honored by the Dwellers in Heaven, and by those who abide upon the Earth. O beneficent Lord! O Long-suffering! O Almighty! O Pitier! O thou Compa.s.sionate One! perfect our Light, and pardon our Sins, and accept Penitence for our Offences, and cause us to die among the Holy! Peace be upon Ye, Angels of the Merciful, one and all! And the Mercy of G.o.d and His Blessings be upon You!" After which I was shown the spot in the Hujrah where Sayyidna Isa shall be buried[FN#54] by Mohammed's side.

[p.327] Then turning towards the West, at a point where there is a break in the symmetry of the Hujrah, we arrived at the sixth station, the sepulchre or cenotaph of the Lady Fatimah. Her grave is outside the enceinte and the curtain which surrounds her father's remains; so strict is Moslem decorum, and so exalted its opinion of the "Virgin's"[FN#55] delicacy. The Eastern side of the Hujrah, here turning a little Westward, interrupts the shape of the square, in order to give this spot the appearance of disconnection with the rest of the building. The tomb, seen through a square aperture like those above described, is a long catafalque, covered with a black pall. Though there is great doubt whether the Lady be not buried with her son Ha.s.san in the Bakia cemetery, this place is always visited by the pious Moslem. The following is the prayer opposite the grave of the amiable Fatimah:-

"Peace be upon Thee, Daughter of the Apostle of Allah! Peace be upon Thee, Daughter of the Prophet of Allah! Peace be upon Thee, thou Daughter of Mustafa! Peace be upon Thee, thou Mother of the Shurafa![FN#56] (seed of Mohammed.) Peace be upon Thee, O Lady amongst Women! Peace be upon Thee, O fifth of the Ahl al-Kisa![FN#57] Peace be upon Thee, O Zahra and Batul![FN#58] (Pure and Virgin).

[p.328] Peace be upon Thee, O Daughter of the Apostle! Peace be upon Thee, O Spouse of our Lord Ali al-Murtaza! Peace be upon Thee, O Mother of Hasan and Husayn, the two Moons, the two Lights, the two Pearls, the two Princes of the Youth of Heaven, and Coolness of the Eyes[FN#59]

(i.e. joy and gladness) of true Believers! Peace be upon Thee, and upon Thy Sire, Al-Mustafa, and Thy Husband, our Lord Ali! Allah honour his Face, and Thy Face, and Thy Father's Face in Paradise, and Thy two Sons, the Hasanayn! And the Mercy of Allah and His Blessings!"

We then broke away as we best could from the crowd of female "askers,"

who have established their Lares and Penates under the shadow of the Lady's wing; and, advancing a few paces, we fronted to the North, and recited a prayer in honour of Hamzah, and of the martyrs who lie buried at the foot of Mount Ohod.[FN#60] We then turned to the right, and, fronting the Easterly wall, prayed for the souls of the blessed whose mortal spirits repose within Al-Bakia's hallowed circuit.[FN#61]

After this we returned to the Southern wall of the Mosque, and, facing towards Meccah, we recited the following supplication:-"O Allah! (three times repeated) O Compa.s.sionate! O Beneficent! O Requiter (of good and

[p.329] evil)! O Prince! O Ruler! O ancient of Benefits! O Omniscient!

O Thou who givest when asked, and who aidest when Aid is required, accept this our Visitation, and preserve us from Dangers, and make easy our Affairs, and broaden our b.r.e.a.s.t.s, (gladden our hearts), and receive our Prostration, and requite us according to our good Deeds, and turn not against us our evil Deeds, and place not over us one who feareth not Thee, and one who pitieth not us, and write Safety and Health upon us and upon Thy Slaves, the Hujjaj (pilgrims), and the Ghuzzat (fighters for the faith), and the Zawwar[FN#62] (visitors to the tomb), and the Home-dwellers and the Wayfarers of the Moslems, by Land and by Sea, and pardon those of the Faith of our Lord Mohammed One and All!"

>From the Southern wall we returned to the "Apostle's Window," where we recited the following tetrastich and prayer:-

"O Mustafa! verily, I stand at Thy door, A man, weak and fearful, by reason of my sins: If Thou aid me not, O Apostle of Allah!

I die-for, in the world there is none generous as Thou art!"

"Of a Truth, Allah and His Angels bless the Apostle! O Ye who believe, bless Him and salute Him with salutation![FN#63] O Allah! verily I implore Thy Pardon and supplicate Thine Aid in this World as in the next! O Allah! O Allah! abandon us not in this Holy Place to the consequences of our Sins without pardoning them, or to our Griefs without consoling them, or to our Fears, O Allah! without removing them. And Blessings and Salutation to Thee, O Prince of Apostles, Commissioned (to preach the word), and laud be to Allah, the Lord of the (three) Worlds!"

We turned away from the Hujrah, and after gratifying

[p.330] a meek-looking but exceedingly importunate Hindi beggar, who insisted on stunning me with the Chapter Y, S.,[FN#64] we fronted Southwards, and taking care that our backs should not be in a line with the Apostle's face, stood opposite the niche called Mihrab Osman. There Hamid proceeded with another supplication. "O Allah! (three times repeated), O Safeguard of the Fearful, and Defender of those who trust in Thee, and Pitier of the Weak, the Poor, and the Dest.i.tute! accept us, O Beneficent! and pardon us, O Merciful! and receive our Penitence, O Compa.s.sionate! and have Mercy upon us, O Forgiver!-for verily none but Thou canst remit Sin! Of a Truth Thou alone knowest the hidden, and veilest Man's Transgressions: veil, then, our Offences, and pardon our Sins, and broaden our b.r.e.a.s.t.s, and cause our last Words at the Supreme Hour of Life to be the Words, 'There is no G.o.d but Allah,[FN#65] and our Lord Mohammed is the Apostle of Allah!' O Allah! cause us to live according to this Saying, O thou Giver of life; and make us to die in this Faith, O thou Ruler of Death! And the best of Blessings and the completest of Salutations upon the sole Lord of Intercession, our Lord Mohammed and His Family, and His Companions One and All!"

Lastly, we returned to the Garden,[FN#66] and prayed another two-bow prayer, ending, as we began, with the wors.h.i.+p of the Creator.

[p.331] Unfortunately for me, the boy Mohammed had donned that grand embroidered coat. At the end of the ceremony the Aghas, or eunuchs of the Mosque, a race of men considered respectable by their office, and p.r.o.ne to make themselves respected by the freest administration of club-law, a.s.sembled in Al-Rauzah to offer me the congratulation Ziyaratak Mubarak-"Blessed be thy Visitation,"-and to demand fees. Then came the Sakka, or water-carrier of the Mosque well, Zemzem,[FN#67]

offering a tinned saucer filled from the holy source. And lastly I was beset by beggars.

Some were mild beggars and picturesque, who sat upon the ground immersed in the contemplation of their napkins; others, angry beggars who cursed if they were not gratified; and others noisy and petulant beggars, especially the feminine party near the Lady's tomb, who captured me by the skirt of my garment, compelling me to ransom myself.

There were, besides, pretty beggars, boys who held out the right hand on the score of good looks; ugly beggars, emaciated rascals whose long hair, dirt, and leanness ent.i.tled them to charity; and lastly, the blind, the halt, and the diseased, who, as Sons of the Holy City, demanded from the Faithful that support with which they could not provide themselves. Having been compelled by my companions, highly against my inclination, to become a man of rank, I was obliged to pay in proportion, and my almoner in the handsome coat, as usual, took a kind of pride in being profuse. This first visit cost me double what I had intended-four dollars-nearly one pound sterling, and never afterwards could I pay less than half that sum.[FN#68]

[p.332] Having now performed all the duties of a good Zair, I was permitted by Shaykh Hamid to wander about and see the sights. We began our circ.u.mambulation at the Bab al-Salam,[FN#69] the Gate of Salvation, the South-Western entrance pierced in the long wall of the Mosque. It is a fine archway handsomely encrusted with marble and glazed tiles; the many gilt inscriptions on its sides give it, especially at night-time, an appearance of considerable splendour. The portcullis-like doors are of wood, strengthened with bra.s.s plates, and nails of the same metal. Outside this gate is a little Sabil, or public fountain, where those who will not pay for the water, kept ready in large earthen jars by the "Sakka" of the Mosque, perform their ablutions gratis. Here all the mendicants congregate in force, sitting on the outer steps and at the entrance of the Mosque, up and through which the visitors must pa.s.s.

About the centre of the Western wall is the Bab alRahmah, the Gate of Pity, which admits the dead bodies of the Faithful when carried to be prayed over in the Mosque. There is nothing remarkable in its appearance; in common with the other gates it has huge folding doors, iron-bound, an external flight of steps, and a few modern inscriptions.

The Bab Majidi, or Gate of the Sultan Abd al-Majid, stands in the centre of the Northern wall; like its portico, it is unfinished, but its present appearance promises that it will eclipse all except the Bab al-Salam.

The Bab al-Nisa, or Gate of Women, is in the Eastern wall opposite the Bab al-Rahmah, with which it is connected by the "Farsh al-Hajar," a broad band of stone, two or three steps below the level of the portico,

[p.333] and slightly raised above the Sahn or the hypaethral portion of the Mosque. And lastly, in the Southern portion of the same Eastern wall is the Bab Jibrail, the Gate of the Archangel Gabriel.[FN#70]

All these entrances are arrived at by short external flights of steps leading from the streets, as the base of the temple, unlike that of Meccah, is a little higher than the foundation of the buildings around it. The doors are closed by the attendant eunuchs immediately after the night prayers, except during the blessed month Al-Ramazan and in the pilgrimage season, when pious visitors pay considerable fees there to pa.s.s the night in meditation and prayer.

The minarets are five in number; but one, the s.h.i.+kayliyah, at the North-West angle of the building, has been levelled, and is still in process of being rebuilt. The Munar Bab al-Salam stands by the gate of that name: it is a tall, handsome tower, surmounted by a large ball or cone[FN#71] of bra.s.s gilt or burnished. The Munar Bab al-Rahmah, about the centre of the Western wall, is of more simple form than the others: it has two galleries, with the superior portion circular, and surmounted by the conical "extinguisher"-roof so common in Turkey and Egypt. On the North-East angle of the Mosque stands the Sulaymaniyah Munar, so named after its founder, Sultan Sulayman the Magnificent. It is a well-built and substantial stone-tower divided into three stages; the two

[p.334] lower portions are polygonal, the upper cylindrical, and each terminates in a platform with a railed gallery carried all round for the protection of those who ascend.

And lastly, from the South-East angle of the Mosque, supposed to be upon the spot where Belal, the Apostle's loud-lunged crier, called the first Moslems to prayer, [FN#72] springs the Munar Raisiyah, so called because it is appropriated to the Ruasa or chiefs of the Mu'ezzins. Like the Sulaymaniyah, it consists of three parts: the first and second stages are polygonal; and the third, a cylinder, is furnished like the lower two with a railed gallery. Both the latter minarets end in solid ovals of masonry, from which project a number of wooden triangles. To these and to the galleries on all festive occasions, such as the arrival of the Damascus caravan, are hung oil-lamps-a poor attempt at illumination, which may rationally explain the origin of the Madinite superst.i.tion concerning the column of light which crowns the Prophet's tomb. There is no uniformity in the shape or the size of these four minarets, and at first sight, despite their beauty and grandeur, they appear somewhat bizarre and misplaced. But after a few days I found that my eye grew accustomed to them, and I had no difficulty in appreciating their ma.s.sive proportions and lofty forms.

Equally irregular are the Riwaks, or porches, surrounding the hypaethral court. Along the Northern wall there will be, when finished, a fine colonnade of granite, paved with marble. The Eastern Riwak has three rows of pillars, the Western four, and the Southern, under which stands the tomb, of course has its columns ranged deeper than all the others. These supports of the building are of different material; some of fine marble, others of

[p.335] rough stone, plastered over and painted with the most vulgar of arabesques,-vermilion and black in irregular patches and broad streaks, like the stage-face of a London clown.[FN#73] Their size, moreover, is different, the Southern colonnade being composed of pillars palpably larger than those in the other parts of the Mosque. Scarcely any two shafts own similar capitals; many have no pedestal, and some of them are cut with a painful ignorance of art. I cannot extend my admiration of the minarets to the columns-in their "architectural lawlessness"

there is not a redeeming point.

Of these unpraisable pillars three are celebrated in the annals of Al-Islam, for which reason their names are painted upon them, and five others enjoy the honour of distinctive appellations. The first is called Al-Mukhallak, because, on some occasion of impurity, it was anointed with a perfume called Khaluk. It is near the Mihrab al-Nabawi, on the right of the place where the Imam prays; and it notes the spot where, before the invention of the Pulpit, the Apostle, leaning upon the Ustuwanat al-Hannanah-the Weeping Pillar[FN#74]-used to recite the Khutbah or Friday sermon.

The second stands third from the Pulpit, and third from the Hujrah. It is called the Pillar of Ayishah, also the Ustuwanat al-Kurah, or the Column of Lots, because the Apostle, according to the testimony of his favourite wife, declared that if men knew the value of the place, they would cast lots to pray there: in some books it is known as the Pillar of the Muhajirin or Fugitives, and others mention it as Al-Mukhallak-the Perfumed.

Twenty cubits distant from Ayishah's Pillar, and the

[p.336] second from the Hujrah, and the fourth from the Pulpit, is the Pillar of Repentance, or of Abu Lubabah. It derives its name from the following circ.u.mstance. Abu Lubabah was a native of Al-Madinah, one of the Auxiliaries and a companion of Mohammed, originally it is said a Jew, according to others of the Beni Amr bin Auf of the Aus tribe.

Being sent for by his kinsmen or his allies, the Benu Kurayzah, at that time capitulating to Mohammed, he was consulted by the distracted men, women, and children, who threw themselves at his feet, and begged of him to intercede for them with the offended Apostle. Abu Lubabah swore he would do so: at the same time, he drew his hand across his throat, as much as to say, "Defend yourselves to the last, for if you yield, such is your doom." Afterwards repenting, he bound himself with a huge chain to the date-tree in whose place the column now stands, vowing to continue there until Allah and the Apostle accepted his penitence-a circ.u.mstance which did not take place till the tenth day, when his hearing was gone and he had almost lost his sight.

The less celebrated pillars are the Ustuwanat al-Sarir, or Column of the Cot, where the Apostle was wont to sit meditating on his humble couch-frame of date-sticks. The Ustuwanat Ali notes the spot where the fourth Caliph used to pray and watch near his father-in-law at night.

At the Ustuwanat al-Wufud, as its name denotes, the Apostle received envoys, couriers, and emissaries from foreign places. The Ustuwanat al-Tahajjud now stands where Mohammed, sitting upon his mat, pa.s.sed the night in prayer. And lastly is the Makam Jibrail (Gabriel's place), for whose other name, Mirbaat al-Bair, "the Pole of the Beast of Burden," I have been unable to find an explanation.

The four Riwaks, or porches, of the Madinah Mosque open upon a hypaethral court of parallelogramic shape.