Harún:-" He said, I have heard that the company of Martyrs heard the viva voce chant of the Muezzins of this Temple, at the time of the early morning prayer, on the day of assembly (Friday)." Now from Kaab:-"There is not a man who ever suffers martyrdom for piety and devotion to God's cause, but he from the parts of the earth listens to the chant of the Muezzins in this Temple: for truly that chant is heard in heaven." Now from a certain Muezzin in this Temple:"He was pronouncing the chant for Morning Prayer, when he suddenly changed the chant, and said, There is no God but God. Now, there is not a martyr upon the face of the earth but hears my chant. Then he proceeded, and called aloud the other prayers."

There is, however, some difference of opinion about the Reduplication. The author of the Muthír Alfarám says, in the first chapter of the aforesaid book, that not only is there a reduplication of prayer in the Mosque Al Aksá, but a reduplication of every good we seek. No distinction is made between the two. Some, moreover, of the sect of Shafís, and followers of Málik, say, that the reduplication in the three mosques is not restricted to prayers of obligations, but common to all prayers of supererogation. There are also those who hope in the bounty of God, that every work of piety

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shall, in like manner, obtain this crowning blessing, by the accomplishment of his word. Now from that great saint, the Imám Nuwwí, (God be merciful unto him!): he says, "Prayer receives a double reward if offered at Mecca; and, in like manner, all kinds of obedient services and duties which are here performed with prayer.” And in like manner shall the same be the case here at Jerusalem, please God! Again, Al Muhibb Al Tibraní relates from Ibn-Abbás, (the satisfying favour of God be with him!) "Every good deed in the Kaaba is magnified one hundred thousand times." Then he said, I will mention an existing circumstance, confirmed by the kadi of kadies, Azuddín, Ibn-Jamá, who was a very great saint. Then he mentioned all the supreme efficacy of fasting, in the words of Ibn-Abbás. These, however, are still further confirmed by the authority of thirteen saints after him. Then he said, The word of Ibn-Abbás is the most ancient: There is a privilege that good deeds herein shall be augmented one hundred thousand fold.

Many persons will feel a distaste to the rules laid down in this chapter; for therein there is no space for the exercise of acumen; and they have not been given by the prophet over and above necessary acts of devotion. It has not been propounded by him, that good deeds receive a hun

dred thousand fold, freely granted. Nevertheless, with respect to prayer in the Kaaba, it appears to be confirmed and established as a consummate privilege that such is the case the definitive conclusion appears to be, that all this does not here take place without prayer. The following is the observation of the author of the Muthír Alfarám: "The sect of the Shafís say, that reduplication in the three Mosques is not peculiar to the prayer of necessary obligation, but is common to the prayer of Supererogation;" as Al-Nuwwí said in his High Road to Islamism,' viz. That the true orthodox opinion and tradition is, that the prayer of a man in his house is the smallest in value; that the written assertions do not agree with previous traditions respecting the reduplication. So it may be concluded, that works of supererogation are redoubled in the three Mosques; that they are the most glorious of Temples; and that in one of the three Mosques must the thus privileged prayer be offered.

Now, from the tradition of Tálík, the Kadi Abul-Taib. He appears to throw some doubt upon that which hath been unfolded with respect to prayer in the Mosque: for he thinks that to do supererogatory works therein is more meritorious. The tradition is free and open to discussion: the arena of the schools, for the most part, feels averse

to it however, as to the observations of Záhir about the traditionary explication of all this, they appear to be founded upon a scarcity of manifest facts respecting those matters which his eloquence would penetrate.

Know also, that those works of supererogation, so meritoriously performed in the Baitu-l-Mukaddas, which are of necessity required, by no means supersede the Rakás of the Sacred Procession round the Kaaba. To perform these last in the Masjidu-l-Harám is the most meritorious; and to perform the supererogatory prayers on the day of assembly, before all the congregation, is most meritorious. Now from a certain whirling-devotee of the Shafís, one of our authors. He differs from some about the Evening Prayer: he says, unfolding the argumentative reasons herein, that such prayer is more meritorious within the house (privately); and that this is the most authorized tradition; for that He (upon whom be God's blessing and peace!) began the great chapel, at Mecca, in Rhamadam, and prayed in the night; and the men of his companions began to pray too: which discovering, he began to sit up; and, going out to them, said, I have remarked what I see you doing, O men! Pray within your houses; for more meritorious is a prayer said quietly in your dwelling, than any thing, unless it be a portion of

Scripture purchased, or perhaps the Rakás in the Masjidu-l-Harám. Again, in the visit to the Garden, it is said, Our authors say, that among the means of preservation from sin, is that Mosque wherein prayer is favourably heard. With re

spect to the reduplication of good and bad things, and the necessary means of procuring the reduplication of evil things, our proof is the tradition of Kaab-Al-Sábik (the ancient), how that, coming from Emessa, he wished to pray in the back part of the Mosque of Elia; and also said, I was unwilling that any but good words should proceed from me until I departed. Know also, that the historian Abul-Kásim has the following passage, viz." Next follows his (i. e. Kaab's) remark, and also the remark of others besides him, asserting that sins herein committed are multiplied one thousand fold, and so on. His meaning is, that whosoever is convicted of sin in the Mosque of Jerusalem, or in the Mosque of Mecca or Medina, deserves a greater punishment than he who com mits the same sin anywhere else; and this on account of their glory and pre-eminence. He also remarks, that one sin committed in either of these, is greater than all sins together, committed in other places; and the reward of one sin here committed shall be precisely equal to the reward