The Law Enjoins
That The Hadjys Shall Recite Five Prayers At Muna, Mohammed Having
Always Done So; That Is To Say, That They Shall Arrive There At Noon, In
Time For The Mid-Day Prayer, And Remaining
[P.265] until the next morning, shall perform the prayers of the Aszer,
of Mogreb, and of Ashe, and that of the dawn on the ensuing day.
The
inconvenience, however, arising from a delay on the route has led to the
neglect of this precept for some time past; and the Hadj now passes
Muna, on its way to Arafat, without halting.
In advance of Muna, we had the mosque of Mozdelife to our right, whither
many pilgrims went to recite the Salat el Aszer and Salat el Mogreb; but
the caravan continued its march. Beyond Mozdelife, we again entered the
mountains by the pass called El Mazoumeyn, on the eastern side of which
we issued towards the plain of Arafat. Here the pilgrims passed between
the two pillars called Alameyn, and, on approaching the vicinity of
Djebel Arafat, dispersed over the plain in search of their place of
encampment. I reached the camp about three hours after sun-set; but the
last stragglers did not arrive till midnight. Numberless fires were seen
lighted on an extent of ground of three or four miles in length; and
high and brilliant clusters of lamps marked the different places of
encampment of Mohammed Aly, Soleyman Pasha, and the Emir el Hadj of the
Egyptian caravan. Hadjys were seen in every direction wandering among
the tents in search of their companions, whom they had lost in the
confusion on the road; and it was several hours before the noise and
clamour had subsided. Few persons slept during that night: the devotees
sat up praying, and their loud chants were particularly distinguished on
the side of the Syrian encampment; the merry Mekkawys formed themselves
into parties, singing the jovial songs called djok, accompanied by
clapping of hands; and the coffee-houses scattered over the plain were
crowded the whole night with customers.
The night was dark and cold, and a few drops of rain fell. I had formed
a resting-place for myself by means of a large carpet tied to the back
part of a Mekkawy's tent; and having walked about for the greater part
of the night, I had just disposed myself to sleep, when two guns, fired
by the Syrian and Egyptian Hadj, announced the approaching dawn of the
day of pilgrimage, and summoned the faithful to prepare for their
morning prayers.
To illustrate the following account, a plan of Arafat is annexed;
[p.266] and the figures and marks of reference which it contains are
explained below. [not included]
At sun-rise on the 9th of Zul Hadj, every pilgrim issued from his tent,
to walk over the plains, and take a view of the busy crowds assembled
there. Long streets of tents, fitted up as bazars, furnished all kinds
of provisions. The Syrian and Egyptian cavalry were exercised by their
chiefs early in the morning, while thousands of camels were seen feeding
upon the dry shrubs of the plain all round the camp. I walked to Mount
Arafat, to enjoy from its summit a more distinct view of the whole. This
granite hill, which is also called Djebel er' Rahme, or the Mountain of
Mercy, rises on the north-east side of the plain, close to the mountains
which encompass it, but separated from them by a rocky valley; it is
about a mile, or a mile and a half in circuit; its sides are sloping,
and its summit is nearly two hundred feet above the level of the plain.
On the eastern side broad stone steps lead up to the top, and a broad
unpaved path, on the western, over rude masses of granite, with which
its declivity is covered. After mounting about forty steps, we find a
spot a little on the left, called Modaa Seydna Adam, or the place of
prayer of our Lord Adam, where, it is related, that the father of
mankind used to stand while praying; for here it was, according to
Mohammedan tradition, that the angel Gabriel first instructed Adam how
to adore his Creator. A marble slab, bearing an inscription in modern
characters, is fixed in the side of the mountain. On reaching about the
sixtieth step, we come to a
[p.267] small paved platform to our right, on a level spot of the hill,
where the preacher stands who admonishes the pilgrims on the afternoon
of this day, as I shall hereafter mention. Thus high, the steps are so
broad and easy that a horse or camel may ascend, but higher up they
become more steep and uneven. On the summit the place is shown where
Mohammed used to take his station during the Hadj; a small chapel
formerly stood over it; but this was destroyed by the Wahabys: here the
pilgrims usually pray two rikats, in salutation of Arafat. The steps and
the summit are covered with handkerchiefs to receive their pious gifts,
and each family of the Mekkawys or Bedouins of the tribe of Koreysh, in
whose territory Arafat lies, has its particular spot assigned to it for
this purpose. The summit commands a very extensive and singular
prospect. I brought my compass to take a circle of bearings; but the
crowd was so great, that I could not use it. Towards the western
extremity of the plain are seen Bir Bazan and the Aalameyn; somewhat
nearer, southwards, the mosque called Djama Nimre, or Djama Seydna
Ibrahim; and on the south-east, a small house where the Sherif used to
lodge during the pilgrimage. From thence an elevated rocky ground in the
plain extends towards Arafat. On the eastern side of the mountain, and
close to its foot, are the ruins of a small mosque, built on rocky
ground, called Djama el Szakhrat, where Mohammed was accustomed to pray,
and where the pilgrims make four prostrations in memory of the prophet.
Several large reservoirs lined with stone are dispersed over the plain;
two or three are close to the foot of Arafat, and there are some near
the house of the Sherifs:
Enter page number
PreviousNext
Page 100 of 179
Words from 100883 to 101924
of 182297
