With the pilgrims to Mecca: The great pilgrimage of A.H. 1319; A.D. 1902

by Hadji Khan; Wilfrid Sparroy

In our hearts we believe the proof of the Divine Spirit using any religion is that it does not deteriorate. The chief objection to Welsh Calvinism, which, like Muhammadanism, is based on the theory of Predestination, is that it grows worse. It was once simply and sincerely religious: it is now mainly political spite. Has Muhammadanism deteriorated beyond recognition—say, in the eyes of the student of the Kurán, or does it still hold tight by “the cord of God”? Do the Sunnís hold themselves aloof from the Shi’ahs, or do they dwell together, within the Holy Temple, in brotherly love and concord? Their daily salutation of “Salám,” is it sunk to a mere empty form, or is it still the expression, as it once undoubtedly was, of a hearty wish to bring about the Prophet’s single aim? And of all the nationalities congregated yearly in the city of concourse—the Arabians, the Persians, the Afghans, the Egyptians, the Muhammadans of India and China—which among them all is the most worthy to be commended for its enlightenment and progress? All these questions, and many more on the social and religious life of the East, will be answered in the course of the second and third parts of this volume. And in the meanwhile, I cannot do better than gather into focus the preliminary notes of my literary partner, beginning with the customs incidental to the pilgrimage; for the main thing now is to leave nothing unsaid which would enable the reader to enter into the spirit and the form of the sacred journey. And henceforward, though I shall always express myself in my own words, the personal pronoun, whenever used, will apply, throughout this work, to my collaborator, Hadji Khan, with the exception of the contents of the Appendix.

II.—Conditions of Pilgrimage.

That being understood, the conditions must be mentioned which, in theory, though not necessarily in practice, limit the number of Muhammadans that go on the pilgrimage. First, the Muhammadan must be of age—that is, he must have completed his fifteenth year when, according to the Muhammadan Law, a boy becomes a man. Secondly, he must be of a sound constitution in order to endure the fatigue of the journey. Thirdly, he should have no debts whatever, but should be sufficiently well-to-do to defray his own travelling expenses, after having distributed one-fifth of his property among the Seyyids, given one-tenth of the remainder in alms, and made provision during his absence for the support of the family and the servants he leaves behind him. Fourthly, he should support both the mosque in which he prays and the fund of the saint he adores the most by making his religious adviser a present in proportion to his means. Fifthly, he must be either a virtuous or a sincerely penitent man, for he cannot legally undertake the pilgrimage unless his wealth has been gained in a lawful manner. Strictly speaking, a thief, for example, cannot be a pilgrim, nor can the money earned by accepting bribes be used to cover the expenses of the journey. The best money to use for the purpose is that which has been gained from the produce of the soil, or else that which has been bequeathed by a virtuous father. Sixthly, the Muhammadan who would be a Hájí must start with an absolutely clean conscience: he must look to it that the friends he leaves behind him shall have no just cause to be offended with him. Though he need not heed the slander of the malignant, he must formally repent of his sins, bidding his friends and acquaintances good-bye with the words, “Halálám kuníd.” Seventhly, a woman should be accompanied by one of her Meharem, that is by one of the men who are privileged to see her unveiled—namely, by her father, her husband, her brother, her uncle, her born slave, or her eunuch. In short, the pilgrims should be really good Muslims, adhering firmly to all the laws laid down in the Kurán, and following religiously the special teaching of their chosen directors, whose prescriptive right to regulate the minor details of the rites and observances of the Faith, has resulted in their wielding a tremendous power over their flocks even in political matters.

III.—Forbidden Viands.

From the little that has been said of the influence of the Persian clergy you will understand that the priests require their pilgrims to adhere strictly to the letter of the laws appertaining to the prohibition and recommendation of certain articles of food. They must reckon as prohibited and, therefore, impure, twelve things, among which may be counted pork, underdone meat, the blood of animals, and wines. Though a digression, it will not be out of place to mention here that the wine, of which Omar Khayyám and the Súfís in general sing, is more likely to be the juice of the grape than the interpretation put on it by such commentators as see in it a symbol of God’s love. For the effect produced on the brain by the forbidden drink is in itself something of a mystery, as it were, a divine afflatus, more particularly is it so considered by a people of such a temperate habit as the Persians. Some of the higher classes, no doubt, drink hard, and even drink to get drunk, but upon the whole the Muhammadans, and especially the Persians, are, in comparison with the majority of European peoples, extremely sober, bearing their griefs without seeking the consolation of the bottle.

IV.—The Work of Purification.

Now, purifications must be made either in flowing water, or in about half a ton of stagnant pure water. When the nose bleeds it must be dipped three times, after being well washed. Strange to say, the sweat of the camel—the animal that bears the pilgrim to Mecca—is said to be unclean to the touch and its pollution must, like the handling of dogs, pigs, and rats, be cleansed away by the customary purifications. Ablutions, called wuzú’h should precede every prayer that is farz or incumbent, and wuzú’h consists first in washing the hands three times by pouring water from the right hand over the left hand and rubbing them together, next in washing the face three times with the right hand, then in pouring the water with the right hand over the left elbow and rubbing down the forearm, and last of all in repeating the process with the left hand over the right forearm. After this maseh must be performed by dipping the right hand in water and rubbing it over the front portion of the head, and also by rubbing over the right foot with the wet right hand, and the left foot with the wet left hand. If the hands or the feet be sore or wounded then clay takes the place of water, and this particular kind of purification is called tyammom. The devout before reading the Kurán, or before entering the shrine of a saint or the court of a mosque, should perform wuzú’h or tyammom, and in doing so they should resolve within themselves to recite such and such a prayer. This is called Niyyat, or Declaration of Intention.

According to a Shi’ah traditionalist, Imám Huseyn has laid down twelve rules to be observed at meal times. The first four are essential to the salvation of all true Muslims. They should remember to say “Bismillah” before tasting each dish, and refrain from eating of the forbidden viands; they should also assure themselves that the food laid before them has been bought with money obtained from a legal source, and should end by returning thanks to God. The second four, though not universally obeyed, are admitted by all to be “good form,” and consist in washing the hands before meat, in sitting down inclined to the left, in eating with the thumb and the first two fingers of the right hand, which hand must be kept especially clean for the purpose. The last four rules deal with matters of social etiquette. They are kept by most Muhammadans in polite society, and are as follows: One should not stretch across the tablecloth, but should partake only of such dishes as are within one’s reach; one should not stuff the mouth too full, nor forget to masticate the food thoroughly; and one should keep the eyes downcast and the tongue as silent as possible.

It is a tradition that the washing of hands before meals will materially help the true Muslim to grow rich, and be the means of delivering him from all diseases. If he rub his eyes immediately after the ablution they will never be sore. The left hand must not be used in eating unless the right be disabled.

All true Muslims when eating are advised to begin with salt and finish with vinegar. If they begin with salt they will escape the contagion of seventy diseases. If they finish with vinegar their worldly prosperity will continue to increase. The host is in etiquette bound to be the first to start eating and the last to leave off. Tooth-picking is considered an act of grace, for Gabriel is reported to have brought a tooth-pick from heaven for the use of the Prophet after every meal. The priests recite certain passages of the Kurán before and after lunch and dinner, and also before drinking water at any hour of the day.