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other traditions have it, that no one must pray upon the surface of the Temple of the Kaaba, and that this exterior is forbidden ground. We must confide in practices of long standing and universally followed, and not depart therefrom. And if we ascend upon the surface of the Baitu-l-Mukaddas, let us not be inactive or inattentive in repeating with the utmost care the Magnifying Words !
Ibn-Abbás, says that the surpassingly valuable jewel, and the born of Abraham's ram, and the tiara of Cyrus, were suspended upon the chain which was hanging in the midst of the chapel over the Rock, and were subsequently transported to Mecca.
Now, with regard to the Black Stone, and the supplication and accompanying prayer to be performed thereon. First, from the traditions of certain divines; viz. “ We were informed by Nahíla, who was incessantly occupied with, and constantly remaining within, the Rock of the Baitu-l-Mukaddas, as follows:-There entered one day, by the Syrian Gate, a man in glittering array, whilst I was talking (i. e. praying) to AI Khidr (peace be with him!); then he prayed two Rakás, or four Rakás. Then he went out, and hung his garment upon the rails. Then said I, O thou wretch! I have seen what thou hast done, and know not wherefore thou hast done it!
Then he said, I am a man of Yaman ; and I came forth in quest of the Baitu-l-Mukaddas. And, meeting Wahab-Ibn-Umbah, (God's satisfaction be with him !) he said, What seekest thou? Then I said, The Baitu-l-Mukaddas. Then he said, When thou hast entered the Mosque, enter the Sakhrá by the Syrian Gate ; then go forward towards the Kiblah, until you see pillars in the middle, on your right hand and on your left, standing in parallel rows. Look then between these pillars that stand in the midst, and thou shalt see a black stone, which is one of the gates of Paradise : pray thereon, and offer supplications to God ; for prayer thereon is highly to be preferred.” This said stone is green, but its exterior surface is now changed into black.
The green becomes visible beneath the black. It is what they call black surfaced colour; which is such as the dark-green of some trees and plants.”
My author goes on to say, “It is highly preferable to pray hereon three or four Rakás, or as many as you like; then the supplication of the Prophet (the praise and blessing of God be with him !) mentioned in the Social Converse,' that, when he prayed with his companions, he stood before them, and said, O God! be thou my refuge, and save me from a state of dependence, which may make me contemptible.
O God! be thou my
refuge, and save me from riches, which may make me proud and overbearing. O God! be thou my refuge, and save me from a superior, who may tread me down. O God! be thou my refuge, and save me from power, which may make me careless. O God! be thou my refuge, and save me from poverty, which may make me forgetful!”
Narrative of the Night-Journey of the Prophet (the peace
and blessing of God be with him!) unto the Baitu-l-Mukaddas; and his ascent, by gradual stages, thence to Heaven. Also, the Account of the Divine precept of the Five Prayers; and the Chapel, wherein is the spot where the Ladder of Ascent began. Also, of Prayer therein. Also, the spot where stood the Prophet (the peace and blessing of God be with him!). Also, the marvellous virtue of that Chapel, and of his Prayer; and how, on the night of this Ascent, he prayed among Angels and Prophets, and offered thanksgivings. Also, respecting the Chapel of the two memorable and glorious Kiblahs. Also, the benefits of prayer therein ; and of diligently using a supplication especially appropriated for that purpose. Also, the merits of prostrations upon the place where the ladder was placed, as well as the merits of so doing upon the standingplace of the Prophet. Also, a Prayer designed for this especial purpose. The words, also, of the Prayer before the two Kiblahs; and all the traditions and reports therewith connected.
First, from the tradition of Al Balaki, found in his book, “Prophetical Evidences,' taken from the reports of Hadís-Khanís-Ibn-Sharíf. He said,
We said unto the Apostle of God, (the peace, &c.) How didst thou ascend by night? He replied, I was among my companions in Mecca, praying the twilight prayer, standing upright, when Gabriel brought to me a white beast, which was an ass above and a mule below. Then said he unto me, Mount ! But however, I feeling some reluctance in obeying, being at a loss to account for this, he took me up, and placed me upon the beast. Off then he went, soaring aloft with me, and dropping his (winged) legs in alighting, when arriving at a place of his destination; thus on, till we arrived at a land full of palm-trees. There he caused me to alight, and said unto me, Pray here. So I prayed. Then he said, Knowest thou where thou hast prayed ? I said, God knoweth. He replied, Thou hast prayed in Yathrib; thou hast prayed in Taihat (Medina). After this, we again alighted, and I again prayed. When I had remounted, he repeated his question, and I again saying, I know not the place, he said, Thou hast prayed in the city of Salat, under the tree of Moses. Then we arrived at a place where towers and buildings appeared to be in a desert. Here I prayed as be fore; and, again professing my ignorance, he told me that I had prayed in Bethlehem, where Jesus, son of Maria, was born. After this, we entered the city at the right-hand gate, and came in