When Abraham Reached The Middle
Of The Valley, He Again Appeared Before Him, And, For The Last Time, At
Its Western Extremity, And Was Both Times Repulsed By The Same Number Of
Stones.
According to Azraky, the Pagan Arabs, in commemoration of this
tradition, used to cast stones in this valley as
They returned from the
pilgrimage; and set up seven idols at Muna, of which there was one in
each of the three spots where the devil appeared, at each of which they
cast three stones. Mohammed, who made this ceremony one of the chief
duties of the hadjys, increased the number of stones to seven. At the
entrance of the valley, towards Mezdelfe, stands a rude stone pillar, or
rather altar, between six and seven feet high, in the midst of the
street, against which the first seven stones are thrown, as the place
where the devil made his first stand: towards the middle of the valley
is a similar pillar, and at its western end a wall of stones, which is
made to serve the same purpose. The hadjys crowded in rapid succession
round the first pillar, called "Djamrat el Awla;" and every one threw
seven small stones successively upon it: they then passed to the second
and third spots, (called "Djamrat el Owsat," and "Djamrat el Sofaly," or
"el Akaba," or "el Aksa,") where the same ceremony was repeated. In
throwing the stones, they are to exclaim, "In the name of God; God is
great (we do this) to secure ourselves from the devil and his troops."
The stones used for this purpose are to be of the size of a horse-bean,
or thereabouts; and the pilgrims are advised to collect them in the
plain of Mezdelfe, but they may likewise take them from Muna; and many
people, contrary to the law, collect those that have already been
thrown.
Having performed the ceremony of casting stones, the pilgrims kill the
animals which they bring with them for sacrifice; and all Mohammedans,
in whatever part of the world they may be, are bound, at this
[p.276] time, to perform the same rite. Between six and eight thousand
sheep and goats, under the care of Bedouins, (who demanded high prices
for them,) were ready on this occasion. The act of sacrifice itself is
subject to no other ceremonies than that of turning the victim's face
towards the Kebly or the Kaaba, and to say, during the act of cutting
its throat, "In the name of the most merciful God! O supreme God!"
(Bismillah! irrahman irrahhym, Allahou akbar!) Any place may be chosen
for these sacrifices, which are performed in every corner of Wady Muna;
but the favourite spot is a smooth rock on its western extremity, where
several thousand sheep were killed in the space of a quarter of an
hour. [Kotobeddyn relates that, when the Khalife Mokteder performed the
pilgrimage about A.H. 350, he sacrificed on this day forty thousand
camels and cows, and fifty thousand sheep. Even now, persons of wealth
kill camels. The slaughtering may be performed by proxy.]
As soon as the sacrifices were completed, the pilgrims sent for barbers,
or repaired to their shops, of which a row of thirty or forty had been
set up near the favourite place of sacrifice. They had their heads
shaved, except those who were of the Shafey sect, who shave only one-
fourth of the head here, reserving the other three-fourths till they
have visited the Kaaba, after returning to Mekka. They threw off the
ihram, and resumed their ordinary clothes; those who could afford it
putting on new dresses, this being now the day of the feast. So far the
Hadj was completed, and all the pilgrims joined in mutual
congratulations, and wishes that the performance of this Hadj might be
acceptable to the Deity. "Tekabbel Allah!" was heard on all sides, and
everybody appeared contented. But this was not quite the case with
myself; for all endeavours to find my camels had hitherto proved vain,
such were the immense crowds that filled the valley; and while the other
hadjys were dressed in their clothes, I was obliged to walk about in my
ihram. Fortunately, my purse, which I had hung about my neck according
to the pilgrim custom, (the ihram having no pockets,) enabled me to buy
a sheep for sacrifice, and pay a barber. It was not till after sun-set
that I found out my people, who had encamped on the northern mountain,
and had been all the while under great anxiety about me.
The pilgrims remain two days more at Muna. Exactly at mid-day,
[p.277] on the 11th of Zul Hadj, seven small stones are again thrown
against each of the three places where the devil appeared; and the same
is done on the 12th of Zul Hadj, so that by the three repeated
throwings, each time of twenty-one stones, the number of sixty-three is
cast during the three days. Many pilgrims are ignorant of the precise
tenor of the law in this respect, as they are of several other points in
the ceremonies of the pilgrimage, and either throw early in the morning
the stones they should throw at mid-day, or do not throw the number
enjoined. After the last throwing on the 12th, the Hadj returns to Mekka
in the afternoon.
Muna [This name is said to be derived from Adam, who, during his stay in
the valley, when God told him to ask a favour, replied, "I ask (ytemuna)
for paradise;" and this place received its appellation from the answer.
Others say it derived its name from the flowing of blood in the day of
sacrifice.] is a narrow valley, extending in a right line from west to
east, about fifteen hundred paces in length, and varying in breadth,
enclosed on both sides by steep and barren cliffs of granite. Along the
middle, on both sides of the way, is a row of buildings, the far greater
part in ruins:
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