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of all sins elsewhere perpetrated. As to the word Reduplication, the meaning is, that the punishment will be greater—a meaning expressed in harsh words. Not that a man shall be made to work sin. Moreover, it is written, God says, Whosoever cometh with good, he shall have ten times; whoso cometh with evil, shall be repaid the like : for the holy doctors have greatly augmented the price of blood, which he must pay who committeth murder in the forbidden place, or who killeth any near relation entitled to enter the Haram ;- their appointed fine is greater than that of others. Also, God hath said, Whoso here committeth a wicked action, in the dark, shall quickly leap into a painful and torturing punishment, more than he shall endure whom thou beholdest doing wrong. And if thou seest any one doing wrong in this Mosque, he is a greater sinner than he who does the same offence in any other Mosque. The reproach of the man so doing in the Mosque will soon arrive, even if the two parties were companions in guilt, equally obnoxious in other respects.” Another author remarks, that sinful actions here committed are greatly augmented in filthiness and baseness. For a dereliction of duty committed at times, or in places which are more sacred and glorious than

at other times and places, shows that the offender possesses the utmost degree of audacity, and as little as possible of the fear of God.

Now, with respect to the marvellous merit of the observance of the New Moons of the Sacred Pilgrimage, and the Sacred Visitation in this Temple. First, from the traditions of the Prophet, He said, Whoso shall sing the Hallelujah, and observe the New Moon of the Sacred Visitation, in the Baitu-l-Mukaddas, shall be pardoned. Now, from another tradition : " Whosoever shall perform the dread and sacred procession round the Baitu1-Mukaddas, with the due mortifications, shall receive pardon from God. This awful procession was executed by Omar-Ibn-Al-Khattáb, in the course of his religious journey from Mecca to the Holy Land ; when he said, Truly I love to come unto the Baitu-l-Mukaddas.” Also, Abu-Davad said, Wakí performed the awful procession in the Baitu-l-Mukaddas (having passed thereto from the far distant places, and obtained the benefits of its wonderful efficacy,), without one of his comrades (the satisfaction of God be with them!); for all were unwilling then to undertake it, and Omar-Ibn-Al-Khattab (God's satisfaction be with him !) had prohibited Imrám-Ibn-Al-Hussain from undertaking the sacred circuit, from Basra, which Al-Hassan and Atá-Ibn-Ríah, and Málik, also felt

sons.

averse to. Therefore, said Imran, I praise the face of him who performs the rites of the due sea

Then said one of them, More honourable is the face of him who detests that one should think of opposing the Muharran, or of violating that sacred month.

Now, with respect to the marvellous effects of supplying oil for the candles upon those who cannot contrive to come to the Holy House, and how there is established a place of prayer for them. First, from a tradition of Maimúma, one of the prophet's wives, how she said, Apostle of God! give us an opinion upon the virtue and eminence of the Baitu-l-Mukaddas. Who replied, That is the land wherein the risen will assemble. thither and pray, for one prayer there is equal to a thousand. Then one said, O apostle of God! suppose a man is unable to depart thereunto. He said, Whosoever cannot go thereunto, let him present some of the (olive) oil, to supply the candles : for if that oil be given by him, it is just the same as if he went there; or, (to use, according to some, the precise words of both,) she said, I see that you do not clearly express yourself, whether we must set off for this Holy House, and actually come there. Then he said, Let the oil be presented by you—the oil that supplies light for the lamps ; for, to present this oil, is the same as

Go ye

if one prayed there. Whosoever shall supply light for one lamp within the Holy Abode, for the forgiveness of his sins, the angels shall never cease to pray whilst the smallest stick or stone of the Mosque remains. Praise be to God, the Almighty and Omniscient!

CHAPTER V.

An account of the Water which flows fro the foot of the

Rock which is over one of the Rivers of Paradise, and is completely cut off, and remains in the midst of the Mosque, not coming into contact with any of the surrounding parts. Also, the due and approved way of entering within the Rock, with the proper ceremonies, and the great eligibility of praying therein; and from what side he who desires to enter must enter, and the prayer outside it, which is unacceptable. Also, an account of the Chain, and the cause of its removal (from sight). Also, an account of the black marble pavement over the Gate of Paradise, and the great eligibility of prayer thereon, and supplication in a form set apart for that

purpose.

First, from Abu-Horaira, from the prophet of God. He said, That the sweet waters and the fertilizing breezes proceed from beneath the rock of the Baitu-l-Mukaddas ; also from the Abu-Ibn-Kaab, who mentions the glorious verse (of the Koran), “We have brought him, and Lot, in safety unto a land in which we will bless all the world.” This verse alludes to Syria, and to the sweet water which flows from beneath the Sakhra of the Baitu

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