 Appendix 1 of Pilgrimage to Almadina and Mecca. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org, recording by Anna Simon. Appendix 1 of Personal Narrative of a Pilgrimage to Almadina and Mecca by Richard Francis Burton. Of Hajj or Pilgrimage. The word Hajj is explained by Muslim divines to mean caste or aspiration, and express man's sentiment that he is but a wayfarer on earth, wending towards another and a nobler world. This explains the origin and the belief that the greater the hardships, the higher will be the reward of the pious wanderer. He is urged by the voice of his soul. O thou who toils so hard for worldly pleasures and perishable profit, wilt thou endure nothing to win a more lasting reward. Hence it is that pilgrimage is common to all old faiths. The Hindus still wander to Egypt, to Tibet, and to the inhospitable Caucasus. The classical philosophers visited Egypt, the Jews annually flocked to Jerusalem, and the Tartars and Mongols, Buddhists, journeyed to distant La Maseres. The spirit of pilgrimage was predominant in medieval Europe, and the possessions of the Roman Catholic Church are, according to her votaries, modern memorials of the Ephite Rite. Footnote. Monsieur Hux travels in Tartary and footnote. Every Muslim is bound under certain conditions to pay at least one visit to the holy city. Footnote. The two extremes between which lie many gradations are these. Abu Hanifa directs every Muslim and Muslima 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 Mecca if able to walk and to earn his bread on the way. As a general rule in al-Islam, there are four shodal wujjub, or necessary conditions, that is, one, Islam, the being a Muslim, two, bulug, adolescence, three, huyat, the being a free man, four, akal, or mental sanity. Other authorities increase the conditions to eight, that is, five, wujud al-sad, sufficiency of provision, six, al-ralla, having a beast of burden if living two days' journey from Mecca, seven, takliat al-Tariq, the road being open, and eight, imkan al-Malseer, the being able to walk two stages if the pilgrim had no beast. Others, again, include all conditions under two heads. One, sihat, health. Two, istitat, ability. These subjects have exercised not a little the chaseristic talents of the Arab doctors. A folio volume might be filled with differences of opinion on the subject is a blind man's sound and footnote. This constitutes the hajad al-fats, the one obligatory pilgrimage, or hajad al-Islam, of the Muhammadan faith. Repetitions become mere sunats, or practices of the prophet, and are therefore super-erogatory. Some European writers have of late years laboured to represent the Meccan pilgrimage as a fare, a pretext to collect merchants and to afford Arabia the benefits of purchase and barter. It would be vain to speculate whether the secular or the spiritual element originally prevailed, but most probably each had its portion. But those who peruse this volume will see that, despite the comparatively lukewarm piety of the age, the Meccan pilgrimage is religious, essentially, accidentally an affair of commerce. Muslim pilgrimage is of three kinds. One, al-Mukharina, the uniting, is when the votary performs the hajj and the umrah together, as was done by the prophet in his last visit to Mecca. Footnote. The technical meaning of these words will be explained below, and footnote. Two, al-ifrad, singulation, is when either the hajj or the umrah is performed singularly, the formal preceding the letter. The pilgrim may be either al-Mufgid bil hajj, one who is performing only the hajj, or vice versa al-Mufgid bil umrah. According to Abu Hanifa, this form is more efficacious than the following. Three, al-Tamatu, possession, is when the pilgrim assumes the iqam and preserves it throughout the months of Shaval, Zulkada, and nine days, ten nights, in Zul-Hijjah, performing hajj and umrah the while. Footnote. At any other time of the year, iqam is considered maku, or objectionable, without being absolutely sinful. And footnote. There is another threefold division of pilgrimage. One, umrah, the little pilgrimage, performed at any time except the pilgrimage season. It differs in some of its forms from hajj, as will afterwards appear. Two, hajj, or simple pilgrimage, performed at the proper season. Three, haj al-Aqbah, the great pilgrimage, is when the day of al-ifrad happens to fall upon a Friday. This is a most auspicious occasion. Micheal Kossan, the Percival, and other writers departing from the practice of modern Islam, make hajj al-Aqbah to mean the simple pilgrimage in opposition to the umrah, which they call haj al-Asghar. The following companion of the Shafi pilgrim rites is translated from a little treatise by Mohammed of Sherbin, so-named al-Katib, a learned doctor, whose work is generally read in Egypt and in the countries adjoining. Chapter one of pilgrimage. Footnote. In other books, the following directions are given to the internet pilgrim. Before leaving home, he must pray two prostrations, concluding the orisans with a long supplication and blessings upon relatives, friends, and neighbours, that 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 Rafiq, or companion, who should be a pious as well as a travelled man. The other Mukaddamad-al-Saffar, or preambles to journeying, are the following. Istighah. Consulting the rosary and friends. Kuzanayat. Verwing pilgrimage to the Lord, not for luka 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 mantra 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, holding, dismounting, and at nightfall. On hills the takbirs should be used. The tasbih is proposed for veils and planes, and mecca 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 down with itaka, that is, propping the head upon the hand with the arm resting upon the elbow. And lastly, travelling with collirium pot, looking glass and comb, needle and thread for sewing, scissors and tooth stick, staff and razor. End footnote. No, says the theologist, with scant preamble, that the acts of al-haj or pilgrimage are of three kinds. One, al-arkhan al-fa'ayj, those made obligatory by Quranic precepts, and therefore essentially necessary, and not admitting expiatory or vicarious atonement, either in hajj or umwa. Two, al-wajibat, requisites, the omission of which may, according to some schools, be compensated for by the fijad or atoning sacrifice. Footnote. In the shayfah school there is little difference between al-fa'ats and al-wajib. In al-nafi the former is a superior obligation to the latter. End footnote. Three, al-sunan, plural of sunat, the practice of the prophet which may be departed from without positive sin. Now the arkhan, the pillars upon which the rite stands, are six in number. Footnote. The al-nafi, maliki and even some shayfah doctors reduce the number from six to four, that is one ikham with ni'at, two tabaf, three hukuf, four sai, and footnote. That is, one al-ikham, rendering unlawful, or the wearing pilgrim garb and avoiding certain actions. Two al-wukuf, the standing upon Mount Erafat. Three the tabaf al-ifaza, or circum and relation of impetuosity. Footnote. Ni'ifaza is the impetuous descent from Mount Erafat. It's tabaf, generally called tabaf al-zeerat. Less commonly, tabaf al-zaldr, or tabaf al-nuzul, is that performed immediately after throwing the stones and resuming the lake old dress on the victim day at Mount Munah. End footnote. Four, the sai, or course between Mount Safa and Marwa. Five, al-hulk, ton-jeh, of the holo part of the head for men, or taxir, cutting the hair for men or women. Footnote. 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 chevelier is long. End footnote. Six, al-tatib, or the due order of the ceremonies, as above enumerated. But al-sai, four, may either proceed or follow al-wukuf, too, provided that the tabaf al-kudum, or the circumambulation of the arrival, has previously been performed. And haq, five, may be done before as well as after the tabaf al-ifaza, three. Now, the wajibat, requisites of pilgrimage, also called nusuk, are five in number, that is, one al-iqam, or a shimon pilgrim garb, from the mikat, or fixed limit. Footnote. The known mikat are north, sol al-ifa, northeast, karn al-manazil, northwest, al-jufah, south, jalamlam, east, zat-iq, and footnote. Two, the mabit, or nighting at mus-dal-ifa. For this, a short portion, generally in a letter watch, or victim-day, suffices. Three, the spending at muna, the three nights of the ayyam al-tashriq, or days of drying flesh, of these, the first is the most important. Four, the rame al-jumar, or casting stones at the devil, and, five, the avoiding of all things forbidden to the pilgrim when in a state of iqam. Some writers reduce these requisites by omitting the second and third, the tawaf al-vida, or the circumambulation of farewell, is a wajib mustakil, or particular requisite, which may, however, be omitted without prejudice to pilgrimage. Finally, the sonat of pilgrimage are many in number, of these I enumerate but a few. Hajj should proceed umar, the tabiyat should be frequently ejaculated, the tawaf al-kudum must be performed on arrival at Mecca before proceeding to Mount Arafat. Footnote. This tawaf is described in Chapter 5. End Footnote. The two-bow prayer should follow tawaf. A whole night should be passed at Mustalifah and Munah. Footnote. Generally speaking, as will afterwards be shown, the pilgrims pass straight through Mustalifah and spend the night at Munah. End Footnote. The circumambulation of farewell must not be forgotten, the pilgrims should avoid all sown clothes, even slippers. Footnote. The tawaf al-vahidah is considered a solemn occasion. The pilgrim first performs circumambulation. He drinks the waters of Zemzem, kisses the Ka'aba, threshold, and stands for some time with his face and body pressed against the multazam. There, on clinging to the curtain of the Ka'aba, he performs takbir, talil, tahmid, and blesses the prophet, weeping if possible, but certainly groaning. He then leaves the mosque, backing out of it with tears and lamentations, till he reaches the Ba'ba-vida, whence, with a parting glance at the bayt Ulla, he wends his way home. End Footnote. Section 1 of Iqam. Before doffing his lake or garment, the pilgrim performs a total ablution, shaves and perfumes himself. He then puts on a rida and an isar. Footnote. See Chapter 5. End Footnote. Footnote. Many pronounce this niyad, if intending to perform pilgrimage, the devotee standing before prayer says, I avow this intention of Hajj to Allah the Most High. End Footnote. When mochum, that is, in Iqam, the Muslim is forbidden, unless in case of sickness, necessity, overriding. Footnote. When mochum, that is, in Iqam, the Muslim is forbidden, in case of sickness, necessity, overheat or unendurable cold, when a victim must expiate their transgression. Footnote. One, to cover his head with odd which may be deemed a covering, as a cap or turban, but he may carry an umbrella, dive under water, stand in this shade and even place his hands upon his head. Footnote. A woman may wear sewn clothes, white or light blue, not black, but her face veil should be kept too, to wear anything sewn or with seams, as shirt, trousers or slippers, anything knotted or woven, as chain armour, but the pilgrim may use, for instance, a torn-up shirt or trousers bound round his loins or thrown over his shoulders, he may knot his isar and tie it with a cord and he may gird his waist. Footnote. In spite of this interdiction, pilgrims generally, for convenience, knot their shoulders under the right arm and footnote. Footnote. Four, to deviate from absolute chastity, even kissing being forbidden to the mochem. Marriage cannot be contracted during the pilgrimage season. Five, to use perfumes, oil, curling the locks or removing the nails and hair by paring, cutting, plucking or burning. The nails may be employed to remove pediculi from the hair but with care that no pile full of. Six, to hunt wild animals or to kill those which were such originally, but he may destroy the five noxious, a kite, a crow, a rat, a scorpion and a dog given to biting. He must not cut down a tree or pluck up a self-growing plant, but he is permitted to reap and to cut grass. Footnote. Hunting, killing or maiming beasts in a tree land and cutting down trees are acts equally forbidden to the mochem and the mohil, the Muslim in his normal state. For a large tree, a camel, for a small one, a sheep must be sacrificed. And footnote. It is meritorious for the pilgrim often to raise the tabiat cry. La bike, ala uma, la bike, la sharika, laka, la bike, in a lambda, val ni amata, laka, val muk, la sharika, laka, la bike. Footnote. C. 5 After the tabiat, the pilgrim should bless the prophet and beg from Allah paradise and protection from hell saying, O Allah, by thy mercy spare us from the pains of hellfire. And footnote. When assuming the pilgrim garb and before entering Mecca guzzl or total ablution should be performed, but if water be not procurable, the tayammum or sand ablution suffices. The pilgrim should enter the holy city by day and on foot. When his glance falls upon the Kaaba he should say, O Allah increase this thy house in degree and greatness and honour and dignity. Entering the outer babbal salam he must exclaim, O Allah thou art the safety and from thee is the safety. And then passing into the mosque prepare to the black stone, touch it with his right hand, kiss it and command to circumambulation. Footnote. Most of these injunctions are meritorious and may therefore be omitted without prejudice to the ceremony. And footnote. Now the victims of al-Ram are five in number, that is, one the victim of requisites when a pilgrim accidentally or willingly omits to perform a requisite, such as the assumption of the pilgrim garb at the proper place. This victim is a sheep sacrificed at the Yid al-Khorbaln in addition to the usual offering. Footnote. Namely, the victim sacrificed on a great festival day at Muna and footnote. Or in lieu of it ten days fast three of them in the Hajj season, that is on the sixth, seven and eight days of Zul-Hijjah and seven after returning home. Two, the victim of luxuries Tufa, such as shaving the head or using perfumes. This is a sheep or three days fast, or alms consisting of three sa-a measures of grain distributed among six paupers. Three, the victim of suddenly returning to the lake all life that is to say, before the proper time. It is also a sheep after the sacrifice of which the pilgrim shaves his head. Four, the victim of killing game. If the animal slain be one for which the tame equivalents be procurable a camel for an ostrich a cow for a wild ass or cow and a goat for a gazelle the pilgrim should sacrifice it or distribute its value or perch it with it grain for the poor or fast one day for each mood measure. If the equivalent be not procurable the offender must buy its value of grain for alms deeds or fast a day for every measure. Five, the victim of incontinence. This offering is either a male or a female camel footnote. So the commentators explain banana and footnote. These failing a cow or seven sheep or the value of a camel in grain distributed to the poor or a days fast for each measure. Section two of Tawaf or sorghumambulation. Of this ceremony there are five wajibad or requisites that is concealing the shame and prayer footnote. A man's arad is from the navel to the knee in the case of a free woman the whole of her face and person are shame and footnote. Ceremonial purity of body garments and place sorghumambulation inside the mosque seven circuits of the house commencement of circuits from the black stone circumambulating the house with a left shoulder presented to it circuiting the house inside its chazaran or marble basement. Footnote. If the pilgrim plays put his hand upon the chazaran or on the hij, the Tawaf is nullified and footnote. And lastly the niyad or intention of Tawaf specifying whether it be for Hajj or for Umrah. Of the same ceremony if the principal sunat or practices are to walk on foot to touch, kiss and places forward upon the black stone possible after each circuit to place the hand upon the Rukun al-Yamani south corner but not to kiss it to pray during each circuit for what is best for man pardon of sins to quote lengthily from the Quran footnote. This is a purely Shafi practice the Al-Nafi school rejects it on the grounds that the word of God should not be repeated when walking or running and footnote and to often say and to mention non but Allah to walk slowly during the first three circuits and trotting the last four footnote the reader will observe Chapter 5 that the Mutawif made me reverse this order of things and footnote all the while maintaining a humble and contrived demeanor with downcast eyes the following are the prayers which have descended to us by tradition when touching the black stone the pilgrim says footnote it is better to recite these prayers mentally but as few pilgrims know them by heart they are obliged to repeat the words of the siturone and footnote after niyat in the name of Allah and Allah is omnipotent O Allah I do this in thy belief and in verification of thy book and in faithfulness to thy covenant and in pursuance of the example of thy prophet Muhammad may Allah bless him and preserve the opposite the door of the house O Allah verily the house is thy house and the sanctuary, thy sanctuary and the safeguard, thy safeguard and this is the place of the fugitive to flee from hellfire arrived at the Rukna Liraki North Kona O Allah verily I take refuge with thee from polytheism, shirk and disobedience and hypocrisy and evil conversation and evil thoughts concerning family Ahl, a wife and property and progeny parallel with the mizab or rain spout O Allah shadow me in thy shadow that day when there is no shade but thy shadow and cause me to drink from the cup of thy prophet Muhammad may Allah bless him and preserve that pleasant draught after which is no thirst to all eternity O Lord of Honor and Glory at the corners Al-Shami and Al-Yamani western south angles O Allah make it an acceptable pilgrimage and the forgiveness of sins and a laudable endeavour and a pleasant action in thy sight and a store that perisheth north O thou glorious O thou partner Footnote this portion is to be recited twice and footnote and between the southern and eastern corners O Lord grant to us in this world prosperity and in the next world prosperity and save us from the punishment of fire after the sevenfold circumambulation the pilgrim should recite a two-bow prayer the sunnat of Tawaf behind the makam ibrahim if unable to pray there he may take any other part of the mosque these devotions are performed silently by day and allowed by night and after prayer the pilgrim should return to the black stone and kiss it after performing Tawaf the pilgrim should issue from the gate Al-Safa or another if necessary and ascend the steps of Mount Safa about a man's hide from the street footnote a woman or hemaphrodite is enjoined to stand below the steps and in the street and footnote there he raises the cry Takbir and implores pardon for his sins he then descends and turns towards Mount Mawah at a slow pace arrived within six cubits of the mill al-Aqsa the green pillar planted in the corner of the temple on the left hand he runs swiftly till he reaches the two green pillars the left one of which is fixed in the corner of the temple and the other close to the Dar al-Abbaz footnote women and hermaphrodites should not run here but walk the whole way I frequently however seen the former imitating the man and footnote thence he again walks slowly up to Mawah and ascends it as he did Safa this concludes a single course the pilgrim then starts from Mawah and walks, runs and walks again through the same limits till the seventh course is concluded there are four requisites of Sai the pilgrim must pass over all the space between Safa and Mawah he must begin with Safa and end with Marma he must traverse the distance seven times and he must perform the right after some important Tawaf as that of arrival or that of return from Arafat the practises of Sai are briefly, to walk if possible to be in a state of ceremonial purity to quote lengthily from the Quran and to be abundant in praise of Allah the prayer of Sai is oh my lord pardon and pity and pass over that sin which thou knowest verily thou knowest what is not known and verily thou art the most glorious the most generous oh our lord grant us in this world prosperity and in the future prosperity and save us from the punishment of fire when Sai is concluded the pilgrim, if performing only Umrah, shaves his head or clips his hair and becomes Mawah returning to the Muslims normal state if he purpose Hajj or pilgrimage after Umrah he reassumes the Iqam and if he be engaged in pilgrimage he continues Mughim that is in Iqam as before section 4 of Wukuf or standing upon Mount Arafat the days of pilgrimage are 3 in number namely the 8th, the 9th and the 10th of the month Zul Lija footnote the Arab legend is that the angels asking the Almighty why Ibrahim was called Al Khalil or God's friend they were told that all his thoughts were fixed on heaven and when they called to mind that he had a wife and child Allah convinced them of the patriarch's sanctity by a trial one night Ibrahim saw in a vision a speaker who said to him Allah orders the to draw near him with a victim he awoke and not comprehending the scope of the dream there is no special notice of it hence the first day of pilgrimage is called Yarm Al Tawiyah the same speaker visited him on the next night saying sacrifice what is dearest to thee from the patriarch's knowing what the first vision meant the second day is called Yarm Arafat on the third night he was ordered to sacrifice Ismail hence that day is called Yarm Naach of throat cutting the English reader will bear in mind that the first day begins at sunset I believe the origin of Tawiyah which may mean carrying water dates from the time of pagan Arabs who spent that day in providing themselves with the necessary Yarm Arafat derives its name from the hill and Yarm Al Naach from the victims offered to the idols in the Muna Valley and footnote on the first day 8th called Yarm Al Tawiyah the pilgrim should start from Mecca morning prayer and sunrise perform its noon tide afternoon and evening devotions at Muna where it is a sunat that he should sleep footnote the present generation of pilgrims finding the delay inconvenient always pass on to Arafat without holding and generally arrive at the mountain late in the afternoon of the 8th that is to say the first day of pilgrimage consequently they pray the morning prayer of the 9th at Arafat footnote on the second day 9th the Yarm Arafat after performing the early prayer at Kalas that is when a man cannot see his neighbour's face on Mount Zabir near Muna the pilgrim should start when the sun is risen proceed to the mountain of Mersey and camp there and after performing the noon tide and afternoon devotions at Masjid Ibrahim footnote this place will be described afterwards joining and shortening them footnote the Shafi when engaged in a journey which takes up a night and day is allowed to shorten his prayers and to join the noon with the afternoon and the evening with the night devotions thus reducing the number of times from 5 to 3 per diem the Hanafi school allows this on one day and on one occasion only namely on the 9th of Zul Hijjah arriving at Mosalifah when at the Isha hour prays the Marib and the Isha prayers together and footnote he should take a station upon the mountain which is all standing ground but the best position is that preferred by the prophet near the great rocks lying at the lowest slope of Arafat he must be present at the sermon footnote if the pilgrim be too late for the sermon his labour is irretrievably lost M. Kossan the Perceval makes a prophet to have preached from his camel Al-Kaswa on a platform at Mount Arafat before noon and to have again addressed the people after the post-Meridian prayers at the station of Sakharat Mohammed's last pilgrimage called by Muslims Hajj al-Bilach of perfection as completing the faith Hajj al-Islam or Hajj al-Widaa of farewell is minutely described by historians as a type and pattern of pilgrimage to all generations and be abundant in tabiat supplication recitations of the chapter say he is the one God footnote Ibn Abbas relates a tradition that whoever recites this short chapter 11,000 times on the Arafat day shall obtain from Allah all he desires and footnote and weeping for that is the place for the outpouring of tears there he should stay till sunset and then de-camp and return Heisei to Mousalifah where he should pass a portion of the night footnote most schools prefer to sleep as the Prophet did at Mousalifah pray the night devotions there and when the yellowness of the next dawn appears collect the seven pebbles and proceed to Muna the Shafi however generally leave Mousalifah about midnight and footnote after a visit to the mosque collect seven pebbles and proceed to Muna footnote these places will be minutely described in a future chapter and footnote Yaum al-Nacher the third day of the pilgrimage is the great festival of the Muslim year amongst its many names footnote Id al-Qurban or the festival of victims known to the Turks as Qurban Bayram or the Indians as Baka'it Id al-Zua or Fornoon or Id al-Aza the day is called Yaum al-Nacher of throat cutting and footnote Id al-Qurban is the best known as expressive of Ibrahim's sacrifice and lieu of Ismail most pilgrims are after casting stones at Yaqaba or great devil hurried to Mecca some enter the Kaaba whilst others content themselves or circumambulation of impetruosity round the house footnote if the ceremony of Sai has not been performed by the pilgrim after the circuit of arrival he generally proceeds to it on this occasion and footnote the pilgrim should then return to Muna sacrifice a sheep and sleep there strictly speaking this day concludes the pilgrimage the second set of 3 Jours namely the 11th, the 12th and the 13th of Zul Hidja footnote this day, the 11th is known in books as Yaum al-Kar because the pilgrims pass it in repose at Muna and footnote are called Ayyam al-Tashrik or the days of drying flesh in the sun the pilgrim should spend that time at Muna footnote the days of drying flesh because at this period pilgrims prepare provisions for their return by cutting up their victims in large slices upon long lines of cord the schools have introduced many modifications into the ceremonies of these three days some spend the whole time at Muna and return to Mecca on the morning of the 13th others return on the 12th especially when that day happens to fall upon a Friday and footnote and each day throw seven pebbles at each of the three pillars footnote as will afterwards appear the number of stones and the way of throwing them very greatly in the various schools and footnote when throwing stones it is desirable that the pilgrim should cast them far from himself although he is allowed to place them upon the pillar the act also should be performed after the Zaval or the clenching of the sun the pilgrim should begin with the pillar near the Masjid al-Qaif proceed to the Wusta or central column and end with the Akaba if unable to cast the stones during the daytime he is allowed to do it at night the throwing over the pilgrim returns to Mecca and when his journey is fixed performs the Tawaf of Vidar of farewell on this occasion it is a sunnat to drink the waters of Zemzem to enter the temple with more than usual respect and reverence and bidding it at Jeu to depart from the holy city the muslim is especially forbidden to take with him cakes made of the earth or dust of Harim and similar mementos as the savor of idolatry Chapter 2 of Umrah or the Little Pilgrimage the word Umrah denotes a pilgrimage performed at any time except the pilgrim season the 8th, 9th and 10th of Zul-Hijjah the arkin or pillars upon which the Umrah rests are 5 in number that is 1 al-Ikham 2 al-Tabav 3 al-Sai between Saffa and Marra 4 al-Hulk Tanjar cutting the hair 5 al-Tartip or the Jeu Order of Ceremonies as above enumerated Footnote the difference in the pillars of Umrah and Hajj is that in the former the standing on Araphat and the Tawaf al-Ikhazah are necessarily omitted and footnote the wajibat or requisites of Umrah 1 al-Ikham or assuming the pilgrim garb from the Mikad or fixed limit and 2 the avoiding of all things forbidden to the pilgrim when in state of Ikham in the Sunnat and Mustahab portions of the ceremony there is no difference between Umrah and Hajj Chapter 3 of Siyarat al-Siyarat is a practice of the faith and the most effectual way of drawing near to Allah through His Prophet Muhammad as the Zahir arrives at Al-Madina when his eyes fall upon the trees of the city he must bless the Prophet with a loud voice then he should enter the mosque and sit in the holy garden which is between the pulpit and the tomb and pray a two-bow prayer in honour of the Masjid after this he should supplicate pardon for his sins then approaching the Supulkar and standing four cubits away from it recite this prayer peace be with thee O thou T.H. and Y.S. footnote the 20th and 36th chapters of the Quran and footnote peace be with thee and upon thy descendants and thy companions one and all and upon all the prophets and those inspired to instruct mankind and I bear witness that thou has delivered thy message and performed thy trust and advised thy followers to weigh darkness and fought in Allah's path the good fight may Allah require thee from us the best with which he ever requested Prophet from his followers let the visitors stand the while before the tomb with respect and reverence and singleness of mind and fear and all after which let him retreat one cubit and salute Abu Bakr the truthful in these words peace be with thee Allah's prophet over his people and Aida 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 bakya cemetery and the kuba mosque where he should pray for himself and for his brother of the muslimin or the muslimat and the muminat footnote these second words are the feminins of the first they prove that the muslim is not above praying for what Europe supposed he did not believe in namely the souls of women and footnote the quick of them and the dead when ready to depart let the zair take leave of the mosque with a tubo prayer and visit the tomb and salute it and again back 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 hachim and of appendix one appendix two part one of personal narrative of pilgrimage to El Medina and Mecca by Richard Francis Burton this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org appendix two part one of personal narrative of pilgrimage to El Medina and Mecca by Richard Francis Burton the bait of Allah the house of Allah has been so fully described by my predecessors that there is little inducement to attempt a new portrait footnote bait of Allah or house of Allah and Kaaba i.e. the cube house or la maison carré are all synonymous and a footnote may desire a view of the great sanctuary and indeed without a plan and its explanation the ceremonies of the Hadam would be scarcely intelligible I will do homage to the memory of the accurate Burkhard and extract from his pages a description which shall be illustrated by a few notes the Kaaba stands in an oblong square enclosed by a great wall 250 paces long and 200 broad footnote Ali Bey gives 536 feet 9 inches by 356 feet my measurement is 257 paces by 210 most Muslim authors reckoning by cubits make the parallel gram 404 by 310 and a footnote none of the sides runs quite in a straight line though at first sight the hole appears to be of a regular shape this open square is enclosed on each side by a colonnade the pillars stand in a quadruple row they are 3 deep on the other sides and are united by pointed arches every 4 of which support a small dome plastered and whitened on the outside these domes according to Kotobeddin are 152 in number footnote on each short side accounted 24 domes on the long 35 total of 118 along the cloisters the Arabs reckon in all 152 vis 24 on the east side on the north 36 on the south 36 one on the most corner near the Zaroura Menaret 16 at the porch of the Bab Ziyada and 15 at the Bab Ibrahim the shape of these domes is the usual mediana rancha and the superstition of the meccans inform the pilgrim that they cannot be counted the books reckon 1352 pinnacles or battlements on the temple wall and a footnote the pillars are above 20 feet in height and generally from one foot and half to one foot and three quarters in diameter but little regularity has been observed in regard to them some are of white marble granite or porphyry but the greater number are of common stone of the mecca mountains footnote the common stone of the mecca mountains is a fine grey granite carried principally from a hill near the Bab Shabaiki which furnished material for the Kaaba Eastern authors describe the pillars as consisting of three different substances vis rukham or white marble and not alabaster its general sense rukham or granite or cyanite and hajir shimesi a kind of yellow sandstone so called from Bir Shimes a place on the Jeddah road near Haddah the halfway station and a footnote al-Fasi states the whole at 559 and says they are all of marble accepting 126 which are of common stone and three of composition 555 of which according to him 311 are of marble and the rest of the stone taken from the neighboring mountains but neither of these authors live to see the latest repairs of the mosque after the destruction occasion by a torrent in AD 1626 footnote I counted in the temple 554 pillars it is however difficult to be accurate as the four gates and the particles about the two great gates are irregular topographical observations moreover must here be made under difficulties Ali Bey remembers them roughly at plus de sang sang cologne and pilastre and a footnote between every three or four columns stands an octagonal one about four feet in thickness on the east side are two shafts of reddish grey granite in one piece and one fine grey porphyry with slabs of white feldspath on the north side is one granite column and one of fine-grain red porphyry these are probably the columns which Kutl-Bedin states to have been brought from Egypt and principally from Ahmim or Panopolis when the chief or Khalif el-Mahdi enlarged the mosque in AH 163 among the 450 or 500 columns which formed the enclosure I found not any two capitals or bases exactly alike the capitals are of course a sang workmanship some of them which had served for former buildings by the ignorance of the workmen have been placed upside down upon the shafts I observed about half a dozen marble bases of good Croatian workmanship a few of the marble bases in which I read the dates 863 and 762 AH footnote the author afterwards informs us that the temple has been so often ruined and repaired that no traces of remote antiquity are to be found about it he mentions some modern and unimportant inscriptions upon the walls and over the gates knowing that many of the pillars were sent in ships from Syria and Egypt by the Khalif el-Mahdi a traveler would have expected better things a column on the east side exhibits a very ancient kufic inscription somewhat defaced and I could neither read nor copy some of the columns are strengthened with broad iron rings or bands as in many other Saracen buildings of the east footnote those shafts formed of the Meccan stone are mostly in three pieces but the marble shafts are in one piece and a footnote they were first employed by Ibn Zahir Barqouq the king of Egypt in rebuilding the mosque which had been destroyed by fire in AH 802 footnote to this may be added that the facades of the cloisters are 24 along the short walls they have stone ornaments not in aptly compared to the French fleur d'ili the capitol and bases of the other pillars are grander and more regular than the inner they support pointed arches and the Arab secures his beloved variety by placing at every fourth arch a square pilaster of these there are on the long sides ten and on the short seven and a footnote some parts of the walls and arches are gaudily painted in stripes of yellow, red and blue as are also the minarets the paintings of flowers in the usual Muzelman style are nowhere seen the floors of the colonnades are paved with large stones badly cemented together some paved causeways lead from the colonnades towards the Kaaba or the holy house in the center footnote there is a broad pavement which leads from the Baba Ziyada to the Kaaba or the four cross branches which connect the main lines these Firash al-Hajr as they are called also serve to partition off the area one space for instance is called Hasuq al-Hareem or the women's sanded place because it is appropriated to the female devotees and a footnote is used to walk abreast and they are elevated about 9 inches above the ground between these causeways which are covered with fine gravel or sand grass appears growing in several places produced by the Zamzam water oozing out of the jars which are placed in the ground in long rows during the day footnote the jars are a little amphorae which inscribed with the name the river and a footnote there is a descent of 8 or 9 steps from the gates on the north side into the platform of the colonnade and 3 or 4 steps from the gates on the south side towards the middle of this area stands the Kaaba it is 115 paces from the north colonnade and 88 from the south for this want of symmetry we may readily account for its built around it and enlarged at different periods the Kaaba is an oblong massive structure 18 paces in length 14 in breadth and from 35 to 40 feet in height footnote my measurements give 22 paces or 55 feet in length by 18 or 45 of breadth and the height appear greater than the length Haile Bay makes the eastern side 37 French feet 2 inches and 6 lines the western 38 degrees 4 feet and 6 inches the north end 29 feet the southern 31 degrees 6 feet and the height 34 degrees 4 feet he therefore calls it a veritable trapezium in Elydrisis time it was 25 qubits by 24 and 27 qubits high and a footnote it is constructed of the grey Mecca stone in large blocks of different sizes joined together in a very rough manner with bad cement footnote I would alter this sentence thus it is built of fine grey granite in the horizontal course of masonry of irregular depth the stones are tolerably fitted together and are held by excellent mortar like Roman cement the lines are also straight and a footnote it was entirely rebuilt as it now stands in AD 1627 the torrent in preceding year had thrown down three of its sides and preparatory to its re-election the fourth side was according to Assami pulled down after the Alamas or the learned divines had been consulted on the question to be permitted to destroy any part of the holy edifice without incurring the charge of sacrilege and infidelity the Kaaba stands upon a base of two feet in height which presents a sharp inclined plane footnote this base is called a Shedarwan from the Persian Shedarwan a Cornish eaves or canopy it is in penthouse shape projecting about a foot beyond the wall to find white marble slabs polished like glass there are two breaks in it one opposite and under the doorway and another in front of Ismail's tomb pilgrims are directed during circumambulation to keep their bodies outside of the Shedarwan this would imply it to be part of the building but its only use appears in the large brass rings welded into it for the purpose of holding down the Kaaba covering its roof being flat it has at a distance the appearance of a perfect cube footnote Hailey Bay also urns in describing the roof as pla and dessu were such the case rain would not pour off with a violence through the spout most oriental authors allow a qubit of depression from southwest to northwest in Alidris' day the Kaaba had a double roof some say this is the case of an ancient building which has not been materially altered in shape since its restoration by Al-Hajjaj in AH83 the roof was then 18 qubits long by 15 broad and a footnote the only door which affords entrance and which is open but two or three times in a year footnote in Ibn Jubeir's time the Kaaba was opened every day in Rajab and in other months on Sunday and Friday the house may now be entered 10 or 12 times a year gratis and by pilgrims as often as they can collect amongst parties a sum sufficient enough to tempt the guardian's qubitity and a footnote is on the north side and about 7 feet above the ground footnote this mistake in which Burkhard is followed by all our popular authors is the more extraordinary many of authors call the door while Janab el-Mashrik or the eastern side the front of the house as opposed to Zahra el-Bait the back of the house Nibur is equally in error when he asserts that the door fronts to the south Arabs always hold the Rukna el-Iraqi or the Iraqi angle to face the Polar Star and so it appears in Ali-based plan the Kaaba therefore has no letters disposed the length of the Kaaba from east to west whereas our travelers make it from north to south Ali-Bait places the door only 6 feet from the pavement but he calculates distances by the old French measure it is about 7 feet from the ground and 6 from the corner of the black stone between the two the space of the wall is called el-Multism in Burkhard by clerical error is called el-Metsim volume 1 page 173 it derives its name from the attach to because here the circumambulator should apply his bosom and beg pardon for his sins el-Multism according to M. de Perseval following Dawson was formerly le lieu de engagement when it's according to him its name el-Multism says el-Galant Ria is a Romani du pelerinage de la Mac qui est centrée la pied noire et la porte d'endroit où Muhammad s'est réconcilié avec ces dix compagnons qui disait qui n'était pas véritablement profite and a footnote in the first periods of al-Islam however when it was rebuilt in AH 64 by Ibn Zubair chief of Mecca it had two doors even with a ground floor of the mosque footnote from the Baba Ziyada or the gate in the northern aid you descend by two flights of steps in all about 25 this depression manifestly arises from the level of the town having been raised like room by successive layers of ruins the most populous and substantial quarters as the Shamia to the north as one might expect would be the highest and this is actually the case but I am unable to account satisfactorily for the second hollow within the temple and immediately around the house of Allah where the door according to all historians formally on the level with the pavement and now about seven feet above it shows the exact amount of depression which cannot be accounted for simply by a calcation some chroniclers assert that when the Quraysh rebuild the house they raise the door to prevent devotees entering without their permission but seven feet would scarcely oppose an entrance and how will this account for the floor of the building being also raised to that height above the pavement it is curious to observe the similarity between this inner hollow of the Meccan Fane and the artificial depression of the Hindu Pagoda where it is intended to be flooded the Hindus would also revere the form of the Mecca Fane exactly resembling their square temples but whose corners are placed Brahma, Vishnu, Shiva and Ganesha who adore the great universal generator in the center the second door anciently stood on the side of the temple opposite the present entrance inside its place can be traced Ali Bey suspects its having existed in the modern building and declares that the exterior of the surface of the wall shows the tracery of a blocked up door similar to that still open some historians declare that it was closed by the Quraish when they rebuilt the house in Muhammed's day and subsequent erection have had only one the general opinion is that Al-Hajjaj finally closed up the western entrance doctors also differ as this to its size the popular measurement is three qubits broad and little more than five in length footnote the present door which according to Ezraqi was brought hither from Constantinople in AD 1633 is wholly coated with silver and has several guild ornaments upon its threshold are placed every night various small lighted wax candles and perfuming pans filled with musk, alloy, wood etc footnote pilgrims and ignorant devotees collect the drippings of wax the ashes of the alloy wood and the dust from the ataba or the threshold of the Kaaba either to rub upon their foreheads or to preserve as relics these superstitious practices are sternly rebuked by the ulama and the footnote at the northeast corner of the Kaaba footnote for northeast Reed southeast and a footnote near the door which is the famous black stone footnote I will not enter into the fabulous origin of the Hajar al-Iswad some of the traditions connected with it are truly absurd when Allah says Ali made covenant to the sons of Adam on the day of Filti he placed the paper inside the stone it will therefore appear at the judgment and bear witness to all who have touched it Muslims agree that it was originally white and became black because of the origin of men's sins it appeared to me a common arrowlet covered with a thick slaggy coating glossy and pitch like worn and polished Dr. Wilson of Bombay showed me a specimen in his possession which externally appeared to be a black slag with the inside of a bright and sparkling grey-shwhite the result of admixture of nickel with iron this might possibly, as the learned orientalist then suggested account for the mythic change of color it's appearance on earth after a thunderstorm and it's being originally a material part of the heavens Qutbateen expressly declares that when the Karamita restored it after 22 years to the Meccans men kissed and rubbed it upon their brows and remarked that the blackness was only superficial while the inside being white some greek philosophers it will be remembered that the heavens to be composed of stones cosmos or shooting stars and the Sankonyathan ascribing the arrowlet worship of the god Keolis described them to be living or animated stones the Arabian says Maximus of Tyre in Detertation 38 page 455 pay homage to I know not what god which represented by a quadrangle stone the gross fetishism of the Hindus it is well known introduced them to lithometry at Jagannath they worship a pyramidal black stone fable to have fallen from heaven or miraculously to have presented itself on the place where the temple now stands moreover they revere the salagram as the emblem of Vishnu the second person in their triad the rudous emblem of the bonus deus was around stone it was succeeded by India by the cone and triangle in Egypt by the pyramid in Greece it was represented by cones of terracotta about three inches and half long without going deep into theory it may be said that the Kaaba and the Hajar are the only two idols which have survived the 360 composing the heavenly host of the Arab pantheon thus the Hindu poet exclaims behold the marvels of my idol temple all Muslim that when its idols are destroyed it becomes Allah's house Wilford Asiatic Society Vol. 3 and 4 makes the Hindus declare that the black stone at Makasha or Mokshashtana or Makka was an incarnation of Makashwara an incarnation of Shiva who with his consort visited Al-Hijaz when the Kaaba was rebuilt this emblem was placed in the outer wall for contempt but the people still respected it in the Dabistan the black stone is said to be an image of Qaywan or Saturn and a Shahristan he also declares the temple to have been dedicated to the same planet Zuhal whose genius is represented in the Puranas as fierce, hideous, war armed and habited in a black cloak with dark turban Muslim historians are unanimous in asserting that the Sasan son of Babikan and other Persian monarchs gave rich presence to the Kaaba, they especially mentioned the two golden crescent moons as signifying offering the Guaber asserted that among the images and relics left by Mahabad and his successors in the Kaaba was the black stone an emblem of Saturn they also call the city Makka or the moon's place from an exceedingly beautiful image of the moon, once they say the Arabs derived Makka in the Sabayans equally respect the Kaaba and the pyramids which they assert to be the tombs of Seth, Anok or Hermes and Sabi the son of Anok Makka then it is claimed as a sacred place and the Hajar al-Aswad as well as the Kaaba are revered as holy emblems by four different faiths the Hindu, Sabayan, Guaber and Muslim. I have little doubt and hope to prove at another time that the Jews connected it with traditions about Abraham this would be the fifth religion that looks towards the Kaaba a rare meeting place of devotion. End of footnote The black stone forms a part of the sharp angle of the building. Footnote Presenting this appearance in profile, the Hajar suffered from the iconoclastic principle of Islam having once narrowly escaped destruction by the order of al-Hadkim of Egypt in these days the metal brim serves as a protection as well as an ornament. End of footnote It forms a part of the sharp angle of the building at 4 or 5 feet above the ground Footnote The height of the Hajar from the ground according to my measurement is 4 feet 9 inches Alibay places it at 42 inches above the pavement End of footnote It is an irregular oval about 7 inches in diameter with an undulating surface composed of about a dozen smaller stones of different sizes and shapes. Well joined together with a small quantity of cement and perfectly well smoothed. It looks as if the hole had been broken into many pieces by a violent blow and then united again. It is very difficult to determine accurately the quality of this stone which has been worn to its present surface by the million touches and kisses it has received. It appears to me like a lava containing several small extraneous particles of whitish and of yellowish substances. Its color is now deep reddish brown approaching to black. It is surrounded on all sides by a border composed of substances which I took to be a close cement of pitch and gravel of a similar but not quite the same brownish color. Footnote it serves black and metallic and the center of the stone was sunk about 2 inches below the metal circle. Round the sides was a reddish brown cement almost level with a metal and sloping down to the middle of the stone. Ibn Jubeir declares the depth of the stone unknown but that most people believe that it extends 2 qubits into the wall. In his day it was 3 shibirs drawed. Shibir is the large span fingertip and one span long with knobs and adjoining of four pieces which the Karamata had broken. The stone was set in a silver band its softness and moisture were such, says Ibn Jubeir that the center would never remove his mouth from it which phenomenon made the prophet declare it to be the covenant of Allah on earth. End of footnote This border serves to support its detached pieces. It is 2 or 3 inches in breadth and rises a little above the surface of the stone. Both the border and the stone itself are encircled by a silver band broader below than above. Footnote The band is now a massive circle of gold or silver guilt. I found the aperture in which the stone is one span and three fingers broad. End of footnote. And on the two sides with a considerable swelling below as if a part of the stone were hidden under it. The lower part of the border is studded with silver nails. On the south east corner of the Kaaba, or as the Arabs call it Ruknal Yamani, there is another stone about five feet from the ground. Footnote. The Ruknal Yamani is the corner facing the south. The part alluded to in the text is the wall of the Kaaba between the Shammi and the Yamani angles distant about three feet later and near the side of the old western door long since closed. The stone is darker and redder than the rest of the wall. It is called Al-Mustajab or Al-Mustajab Nath-Nub or Moustajab Dua where prayer is granted. Pilgrims here extend their arms press their bodies against the building and beg pardon for their sins. End of footnote. It is one foot and half in length and two inches in place upright on of a common Mecca stone. This the people walking around the Kaaba touch only with their right hand and they do not kiss it. Footnote. I have frequently seen it kissed by men and women. End of footnote. On the north side of the Kaaba just by its door and close to the wall is a slight hollow in the ground. Footnote. Al-Ma'ijan is the place of mixing or kneading because the patriarchs here needed the mud used as cement in the building. Some call it Al-Hufra or the whole and it is generally known as Maqam Jibril the place of Gabriel because here descended the inspired order for the five daily prayers and at this spot the archangel and the prophet performed their devotions making it a most auspicious spot. It is on the north of the door from which it is distant about two feet. Its length is seven spans and seven fingers, breadth seven spans and depth one span four fingers. The following sentence from Herkalet Qanunah Islam chapter 12 section 5 may serve to show the extent of error still popular. The author after separating the Ba'itullah from the Kaaba erroneously making the former the name of the whole temple proceeds to say the rainwater which falls on the Kaaba terrace runs off through a golden spout on a stone near it called the Rukhn-al-Yemani or the sister stone and stands over the grave of Ismail and a footnote lined with marble and sufficiently large to admit a three person sitting. Here it is thought meritorious to pray the spot is called Al-Ma'ijan and supposed to be where Abraham and his son Ismail needed the chalk and mud which they used in building the Kaaba and near this Ma'ijan the former is said to have placed a large stone upon which he stood while working at the masonry on the basis of the Kaaba just over the Ma'ijan is an ancient Khufi conscription but this I was unable to decipher and had no opportunity of copying it on the west or the northwest side of Kaaba about two feet below its summit is the famous Mezab or the water spout footnote generally called Mezab Rahman or spout of mercy it carries rain from the roof and discharges it upon Ismail's grave where pilgrims stand fighting to catch it. In Alidris' time it was of wood now it is said to be of gold but it looks really dingy and a footnote through which the rain water collected on the roof of the building is discharged so as to fall upon the ground it is about four feet in length and six inches in breath as well as I could judge from below with borders equal in height to its breath at the mouth hangs what is called the beard of the Mezab a gilt board over which the water flows this spout was sent hither from Constantinople in AH 981 and is reported to be of pure gold the pavement round the Kaaba below the Mezab was laid down in AH 826 and consists of various colored stones forming a very handsome specimen of Mosaic there are two large slabs of fine Verde Antico in the center which according to Macrizi were sent thither as presents from Cairo in AH 241 footnote usually called the Hajar Al-Akhdar or the Green Stone Alidris' speaks of a white stone covering Ismail's name Ibn Jubayr of Green Marble longish in a form of Mehrab Arch and near it are two small slabs in both of which are spots that make them appear yellow and near them we are told and towards the Iraqi corner is the tomb of Hajar under a green slab once pan and half broad and pilgrims used to pray at both places Ali Bey earnestly applies the words Al-Hajar Ismail to the parapet about the slab and a footnote this is the spot where according to the son of Ibrahim and his mother Hajar Al were buried and here it is meritorious for the pilgrim to recite a prayer of two rakaats on this side is a semicircular wall the two extremities of which are in a line with the size of the Ka'ba and distant from it three or four feet leaving an opening which leads to the burial place of Ismail footnote my measurements give five feet six inches this is day the wall was fifty cubits long and a footnote the wall bears the name Al-Hatim footnote Al-Hatim literally means the broken Burkhard asserts that the Makkawi no longer apply the word as some historians do to the space bounded by the Ka'ba the partition the Zamzam and the Maqam of Ibrahim I heard it however so used by learned Makkans of the name the break in this part of the oval pavement which surrounds the Ka'ba historians relate that all who rebuilt the house of Allah followed Abraham's plan till the Quraish and after them Al-Hajjaj curtailed it in the direction of Al-Hatim which part was then first broken off and ever since remained so and the footnote and the area which it encloses is called Hajar or Hajar Ismail footnote Al-Hajjaj is the space separated from the Ka'ba as the name denotes some supposes that Abraham here penned his sheep possibly Ali Bey means this part of the temple when he speaks of Al-Hajjaj Ismail and a footnote on account of it's being separated from the Ka'ba the wall itself also is sometimes so called tradition says that the Ka'ba once extended as far as the Hatim decide having fallen down at a time of the Hajj the expense of preparing it were demanded from the pilgrims under a pretense that the revenues of the government were not acquired in a manner sufficiently pure to admit their application towards a purpose so sacred the sum however obtained proved very inadequate all that could be done therefore was to raise the wall which marked the space formally occupied by the Ka'ba this tradition although current Mataweefs or Ciceroonies is at variance with history which declares that the Hijjer was built by the Bani Quraish who contracted the dimensions of the Ka'ba that he was united to the building by the Hajjaj and again separated from it by Ibn Zubair footnote Al-Hajjaj this as well afterwards be seen is a mistake he excluded the Hatim and a footnote to see that a part of the Hijjer as it now stands was never comprehended within the Ka'ba the law regards it as a portion of the Ka'ba in as much as it is esteemed equally meritorious to pray in the Hijjer as in the Ka'ba itself and the pilgrims who have not had an opportunity of entering the latter are permitted to affirm upon an oath that they have prayed inside the Ka'ba although they have only prostrated themselves within the enclosure of the Hatim the wall is built of solid stone about five feet in height and four in thickness cased all over with white marble and inscribed with prayers and invocations neatly sculptured upon the stone in modern characters footnote as well as memory serves me for I have preserved no note the inscriptions are in the marble casing and indeed no other stone meets the eye and a footnote these and the casings are the work of Al-Ghouri Al-Sultan in AH 917 the walk around the Ka'ba is performed on the outside of the wall the nearer to it is the better around the Ka'ba is a good pavement of marble about 8 inches below the level of the Great Square footnote as well as memory serves me for I have preserved no note the inscriptions are in the marble casing and indeed no other stone meets the eye and a footnote in AH 981 by the order of Al-Sultan and inscribed an irregular oval it is surrounded by 32 slender guilt pillars or rather poles between every two of which are suspended seven glass lamps always lighted after sunset footnote it is a fine close great polished granite the wall is called Al-Mathaf or the place of circumambulation and a footnote beyond the poles is a second pavement about 8 paces broad which is elevated above the first but of course work then another 6 inches higher and 18 paces broad upon which stands several small buildings beyond this is the gravel ground so that two broad steps may be said to lead from the square down to the Ka'ba the small buildings just mentioned which surround the Ka'ba are the five maqams with the well of Zamzam the arch called Bab-Islam and the member footnote supporting cross rows and of tolerably elegant shape in early base time there were 31 clans mince and piliers and bones some native works say 33 including the two marble columns between each two hang several white or green glass globe lamps with wicks and oil floating on water their light is faint and dismal the whole of the lamps and the harem is said to be more than a thousand yet they serve but to make darkness more visible and a footnote opposite the four sides of the Ka'ba stand four other small buildings where the imams of the orthodox Muhammadian sects the Hanafi Shafi Hambali and Maliki take their station and guide the congregation in their prayers the Maqamil Maliki on the south and that of Hambali opposite the black stone are small pavilions open on all sides and supported by four slender pillars with a light sloping roof terminating in a point exactly in the style of Indian pagodas footnote there are only four Maqams the Hanafi, Maliki, Hambali and the Maqamil and there is some error of diction below for in these it means that the imams stand before their congregations and nearest to the Ka'ba in Ibn Jubayb's time the Zayi sect was allowed an imam though known to be schismatics and abusers of the caliphs now not being permitted to have a separate station for prayer they suppose theirs to be suspended from heaven above the Ka'ba roof and a footnote the Maqamil Hanafi which is the largest being 15 paces by 8 is open on all sides and supported by 12 small pillars it has an upper story also open where the Mu'addin who calls to prayers takes his stand this was built in AH 923 by Sultan Salim I it was afterwards rebuilt by Khoshgildi governor of Jidda in 947 but all the four Maqams as they now stand were built in AH 1074 the Maqamil Shafi'i is over the well Zimzim to which it serves as an upper chamber footnote, the Maqamil Maliki is on the west of and 37 qubits from the Ka'ba that of the Hambali is 47 paces distant and a footnote near their respective Maqams and the parents of the four different sects seat themselves for prayer during Ma'tayat Makkah the Hanafis always begin their prayer first but according to Mazelman Custom the Shafi'is should pray first on the mosque then the Hanafis, Malikis and Hambalis the prayer of Maghrib is an exception which they are all enjoying to utter together footnote, in Burkhard's time the school prays according to the seniority of their founders and they utter the azan of Maghrib together because that is a peculiarly delicate hour which easily passes by unnoticed in the 12th century at all times but the evening the Shafi'i began then came the Maliki and Hambalis simultaneously and lastly the Hanafi now the sheikh al-Muazzineen begins the call which is taken up by the others he is the Hanafi, as indeed are all the principal people at Makkah only a few wild sharifs of the hills being Shafi'i and a footnote the Makkah al-Hambali is the place where the officers of the government and other great people are seated during prayers here the pasha and the sharif are placed and in their absence the eunuchs of the temple these fill the space under this Makkah in front and behind it the female hadjis who visit the temple have their places assigned to to wish their repair principally evening prayers few of them being seen in the mosque and the three other daily prayers they also perform the Tawa for the walk around the Kaaba but generally at night though it is not uncommon to see them walking in the daytime among the men end of appendix 2 part 1