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O Lord ! prevent us; for thou art the All-Hearing and Omniscient One.
Hagar the Egyptian died before Sarah in Mecca, and was buried in the Sacred Pavement. For her sake Muhammad ordered, that when Egypt was conquered, the Egyptians should be treated kindly, and spared to become subjects (owing suit and service, not slaves). Ismaël died at the age of 137 or 130, and was buried in bis mother's sepulchre. Whenever Abraham came to see Ismaël and Hagar, he was carried upon Al Burák. They passed over Syria, and came to Mecca, and spent the evening' in Mecca, and passed the night with his household in Syria. Between Ismaël's death and Muhammad's birth elapsed about 2600 years; or, as the Jews say, about 2400 years; but God knows. Lot was interred in the village called the Blessed Vault, about one parasang from Abraham's Mosque; others
in the western cave.
History of Lot, and site of his sepulchre. History of the
Mosque of the Sure Evidence, and of the Cave on its eastern side, and other matters contained in this chapter.*
The site of the cities of Lot is near the Mosque built by Abú-Bekr-Al-Sabakí. Here is Abraham's Reclining Place, sunk into the soil about a cubit. It is said that Abraham, seeing the cities of Lot in a blaze, fell down here and slept, saying, I testify that this flame is the True, the Sure Evidence. Whence the name of the Mosque. However, an author observes, that he has never, in any work, met with any information respecting the death of Lot, his age, or his burial-place.
* See Note.
Legend of Moses, son of Amrám. The description of him
given by the Prophet. His kindness towards the Moslems, and mercy and compassion unto them. Some account also of his miracles. Relation of the cause for which he was named Moses. Account of his age, and how he prayed in his tomb; and the blessed result of his entreaty that he should be brought within a stonie's-throw of the Holy Land.
MUHAMMAD asserted that, in his night-journey, he saw Moses on one side of the Prophets. He was a spare, thin man, like all abstemious persons. He saw also Jesus and Gabriel, and àsserted that he himself more nearly resembled them than any one else. Moses, he says, was graceful and very tall. Jesus was a middle-sized man, with a red and white complexion, and hair not curly, but flowing loosely. He saw also the
Angel Warder of Hell, and Antichrist. Adam was also there, of a very dark brick-dust complexion ; for he was made out of reddish earth ; whence his name Adam. [In describing these, Muhammad used certain corrupt words of the dialect of Yemen, which the author explains by quotations from lexicons and grammarians.]
There is another story, told by Al Abbás. He asserts that he was once walking with Muhammad and others in a certain valley, when the latter said, What is this valley? They replied, The Valley of the Provident Sustainer. Then he said, Lo! I behold Moses son of Amrám.
Не afterwards described his complexion and his hair (but this is not recorded). Then, putting his fingers into his ears, he continued to repeat devoutly the proper formulæ of prayer all the time they remained in the valley. Then we came unto Fool's Hillock. Asking the name, we told him; and he then said, Lo! I see Jonas (Jonah) son of Mattay. He is riding upon a young (dun) she-camel. He is clothed with an inner vest of wool, and the bridle of his camel is of twisted hemp.
About this story learned men differ. Some say, all this was in a dream, because it is not found in the received collection of traditions, and because he said once, “I was asleep, and the
Kaaba-encirclers beheld me. However, in the story of Jesus son of Maria, it is said, " Many truth-telling persons say that this was seen by eye-sight, not in a vision, or in a dream, just as all the orthodox assert that he saw on the night of his ascent, when he saw by the eye, and not by vision or in dreams. In like manner, there is some difference of opinion upon the question, how it was possible for Moses to perform the pilgrimage to Mecca.' One illustrious divine asserts, that this takes place openly, actually, and visibly; for all the Prophets (he declares) live after their death, just as martyrs do, but more gloriously: and if they live, surely they will not cease performing the Pilgrimage, the Prayers, the Oblations unto God, as far as they can; for, after their decease, they remain in this world, the world of Deeds, until their appointed season be elapsed; hereafter to enter the other world—the world of Spirits, whence deeds are excluded and intercepted, which they for a time procrastinate; for they love these good doings (he adds), and serve in those matters which their souls earnestly desire, as willing agents, and not bound by necessity. Thus do the heavenly spirits offer praise and adoration ; as it is said, They shall utter, by spontaneous intuitive inspiration, thanksgivings, as do spiritual beings; which expounds the verse,