Читать книгу The Life of Mohammad, the Prophet of Allah - Etienne Dinet - Страница 5

Table of Contents

THE MOSLEM PRAYER

rosy ray lit up the horizon; the stars paled, and a voice cried out in cadence, in the silence of dawn:

"Allah is the greatest! There is no God but Allah, and Mohammad is the Prophet of Allah! Come and pray! Come to Salvation!"

High up above the flat housetops and the palm-trees of the oasis, the last notes of the Muazzin's call, wafted from the balcony of the slender minaret, died away in the infinite space of the Desert....

Mohammedans who were still slumbering, enwrapped in the white folds of their shroud-like mantles, sprung to their feet with a start, like dead men coming to life. They hurried to fountains where they performed their ablutions; and then, with clean skins and pure thoughts, they gathered together in long processions, elbow to elbow, all turned in one direction: that of the Holy Ka'bah of Makkah (Mecca).

Standing erect, heads slightly bent, eyes downcast, perfectly still in the long folds of their garments, they seemed as if metamorphosed into a crowd of statues. Following the example of the Imam, in front of them, but in the same direction, and announcing each phase of the prayer by the Takbir: "Allah is the greatest!" they all lifted their open hands on a level with their foreheads, to bear witness to their ecstasy in the presence of the Almighty power of the Master of the Worlds. Then, every man made the same movement, bending their backs and bowing low before the throne of His Supreme Majesty.

But this did not suffice to express all the humility of their souls, so they dropped to the ground and prostrated themselves, piously pressing their faces against the earth. For a few moments they remained in this supplicating posture, as if crushed by the weight of the entire firmament which might have been prostrated with them.

They held up their heads at last and rose to a sitting posture, both knees on the ground, their heads bowed under the burden of their fervour. The prayer terminated by salutation, accompanied by the face being turned first to the right, then to the left, addressed to the two recording angels who unceasingly attend every true Believer.

Generally, however, the Faithful who ask nothing from Allah, not even their daily bread, remain a little longer on their knees, and placing, breast-high, their open palms under their eyes, as if reading a book, they implore Divine Mercy for the salvation of their souls, for their relatives, and for Islam.

Only a few parts of the Prayer: the Takbir, the Fatihah and the final salutation are loudly intoned by the Imam. The congregation pray inwardly; the Takbir alone is murmured in whispers that are barely audible.

Such half-silence enhances the grandeur of their gestures, so expressive and simple, in which dignity is closely allied to humility; and being totally devoid of affectation, constitutes the most poignant display of adoration imaginable.

Every day, each time the rays of the sun change colour: at rosy dawn; flaming noon; during gilded sunset, when it descends below the horizon in all the yellow sadness of its disappearance; and at the moment it is enshrouded in the blue veiling of night, not only in the Mosques, but also in the houses and streets, in cafés and market-places, in the country or the desert, all Moslems, alone or grouped together, wherever they may be, without needing to be called by the Muazzin or led by the Imam, are bound to stop short in their work and even interrupt their trend of thought, for a few minutes, thus glorifying the Benefactor.

For more than thirteen centuries, from the Atlantic's African shore as far as the Chinese coast-line of the Pacific, more than two hundred millions of the Faithful turn five times daily in the direction of the Holy Ka'bah of Makkah; their millions of prayers being garnered there to be offered up to the Most High, bearing witness to the undying gratitude of the souls of Islam.

DESCRIPTION OF MAKKAH (Mecca)

This mysterious town, upon which the aspirations of so many human beings close in, was almost unknown in ancient times. What is it like?

Is it one of those cities, picturesquely situated, where ostentatious kings built splendid palaces, accumulating therein all the treasures of creation? Is it one of those vast commercial boroughs dominating land and sea routes to which the riches and produce of the universe came in abundance? Or was it an extensive imperial capital whose valiant warriors bent neighbouring peoples beneath their yoke?

Makkah has nothing in common with all this, being established in one of the most arid and forsaken spots on earth; and in olden times its only commerce consisted in desert caravan traffic, so that it was neither rich nor powerful. Nevertheless, many opulent towns are jealous of its glory, for it shelters in its midst the Holy Temple of the Ka'bah, besides being the birthplace of Our Lord Mohammad, the Prince of Prophets!

In our own times, despite gifts brought from the furthermost corners of the world by the hundred thousand pilgrims who come each year to prostrate themselves in its temple, Makkah, "The Mother of Cities," by the splendour of its palaces and mosques, cannot vie with any great capital. In the eyes of the True Believers, its treasures are radiant with incomparable brilliancy, but which is not terrestrial.

As a matter of fact, the aspect of Makkah—"Allah's Delight"—is no different from other Arab desert centres. There are more numerous and loftier dwellings, better decorated than in general, but its characteristics, on the whole, are unchanged.

From the top of the Jabal Abi-Kubeis which dominates it on the eastern side, it can be viewed stretching from north to south in a narrow valley. At first, it seems to form part of the earth on which it stands, because the bare and rocky mountains surrounding it are not separated from these heights by any oasis or verdant strip, and the terrace-roofs of the houses do not stand out from the heaps of stony fragments that have rolled down from the crags. The spectator's eyes gradually get used to the landscape and pick out architectural lines; mysterious entrances to dwellings; lace-work of tall, straight minarets; and then, astonished at the sudden apparition of a big town that he never thought was there, he sees it, as in a kind of mirage, increasing excessively. Now it is the turn of the rocks to look as if changed into houses; hills becoming immense suburbs extending boundlessly.

If, in this chaos of sharply-outlined shapes, it is difficult for the eye to distinguish dwellings from steep rocks; one cannot fail to be startled at once by the strange aspect of a great cube of masonry, built up in the middle of a spacious quadrangular courtyard and veiled by black silk, shining in violent contrast to the dull tints of the entire sun-scorched landscape.

This black cube is the Holy Ka'bah, the veritable heart of Islam, and like so many veins bringing blood to the heart to vivify the body, all the prayers of Islam flow towards this Temple to vivify souls. It is the only spot on earth where Moslems, when adoring the Eternal, can meet face to face.

THE TEMPLE OF THE KA'BAH AND THE BLACK STONE

The Ka'bah is not the tomb of the Prophet, nor an object to be worshipped, as many Europeans imagine. It is a temple called "Beit Allah al Haram" (the Holy House of Allah), and its origin can be traced to the most distant days of antiquity.

According to the Arab tradition, it was built by Adam, the father of the human race. Destroyed by the Flood, it was rebuilt on the same foundations, by the Prophet Abraham, with the help of his son, Ishmael, the ancestor of the Arabs. Since then, often repaired, but retaining the same lines and proportions, the Ka'bah became the goal of Arab pilgrims flocking to adore Allah, the Only One, and perform seven ritual circuits instituted by their forefathers under the title of "Tawaf."

Little by little, the worship of Allah, the Only One, having degenerated in the memory of the pilgrims who added the practice of idolatry, Mohammad was sent to destroy the three hundred and sixty images they adored.

In the east angle of the monument is incrusted the famous black stone "Hajaru'l-Aswad", framed in a silver circle.

This stone, which came down from Paradise, was brought by the angel Jibra'il (Gabriel) to Abraham and his son, during the rebuilding of the Temple, and they placed it where it is still to be seen this day, in order to serve pilgrims as a starting-point for their ritual circuits. Primitively as white as milk, its present characteristic ebony tint is due to the pollution of the sins of the pilgrims who came to touch and kiss it, while imploring the Merciful to pardon them.

Close to the Ka'bah is the well of Zamzam. Its miraculous water gushed forth from the earth to save Ishmael from the tortures of thirst when lost in the desert with his mother, Hajar (Hagar). Neglected by the Arab tribes, in the dark Days of Ignorance, it became choked up by sand and was dug anew by Abdul Muttalib, a few years before the birth of Mohammad. The water, ever since, is revered by pilgrims who use it for drinking purposes and for their ablutions, thereby sanctifying themselves by the remembrance of their ancestors.

The two functions of "Siqayah," (Management of Water Supply), and of "Hajaba," (Superintendence of the Ka'bah) were posts greatly sought after on account of their prerogatives. At the epoch at which our story begins, they were both united in the hands of Abdul Muttalib bin Hashem, of the Quraish tribe, the grandfather of the future Prophet.

THE MARRIAGE OF ABDULLAH, FATHER OF THE PROPHET

One day, Abdul Muttalib, custodian of the Ka'bah, set forth from the Sanctuary, his favourite son, Abdullah, holding his hand.

On the threshold of the temple was seated Quotila, a woman of the Bani Asad tribe. On catching sight of the lad, she started to her feet, evincing sudden surprise. She stared at him with strange persistence, because she was fascinated by a supernatural light that radiated from his brow. 'Whither art thou going?' she called to him.—'To where my father leadeth me.'—'Stop and listen to me. I offer thee a hundred camels, being as many as thy father was bound to sacrifice to save thy life, if thou wilt consent to throw thyself upon me, now at once.'—'I am in my father's company and cannot disobey him, nor leave him,' replied Abdullah, petrified at such shamelessness, especially in the presence of such a respectable person as Abdul Muttalib.

The young man turned away, filled with confusion, and rejoined Abdul Muttalib who took him to the house of Wahb ibn Abdi Manaf, whose daughter the Superintendent of the Well thought would make a good wife for his boy.

Wahb was one of the chieftains of the Bani Zahrah tribe and Abdul Muttalib being numbered among the princes of the Quraish, a most noble tribe, an alliance between two such authentically aristocratic families would be easily brought about and so the marriage of Abdullah, with Aminah, daughter of Wahb, took place without further loss of time.

Abdullah went off with his bride to the dwelling of Abu Talib, his uncle. There the marriage was consummated during the young couple's sojourn of three days and three nights. When the newly-married young man went out of the house, he came face to face again with Quotila, the woman who had previously hailed him with such lack of decency and he was surprised at her complete indifference as she saw him pass by. Abdullah was considered to be the handsomest youth in Makkah. His manly bearing had aroused the sensual passions of most of the women of the city to such an extent that, when his marriage was announced, they fell ill by dint of jealousy and disappointment. Quotila, however, was not a victim to vulgar lust, being the sister of Waraqah ibn Taufal, the learned man renowned throughout Arabia for his knowledge of the Sacred Books. From him she had learnt how, in that part of the country, a Prophet was about to come into the world, whose father would be known by rays of light illuminating his face with a pearly or starry sheen. This sign she had detected on the brow of Abdullah, and was haunted by the ambitious desire of becoming the mother of the coming Apostle. Her hopes dashed to the ground, she no longer heeded Abdullah, notwithstanding his good looks.

Knowing nothing of all this, he felt hurt at her indifference, following so quickly on her great ardour. 'How comes it that thou dost not ask me again for what thou hungered for but a little while ago?' he asked Quotila.—'Who art thou?' she replied.—'I am Abdullah bin Abdul Muttalib.'—'Art thou the stripling whose brow seemed to me to be surrounded with a luminous aureola which has now disappeared? What hath befell thee, since we first met?'

He apprised her of his marriage, and Quotila guessed that the radiance surrounding the future Prophet had passed away from the forehead of Abdullah into the womb of Aminah, his wife.—'By Allah, I made no mistake!' she told him. 'On thy brow I discovered the pure light that I would have dearly liked to possess in the depths of my body. But now it belongeth to another who will be delivered of "The Best Among Created Beings," and there remaineth naught of thee that I care for.'

Thus it came about that Abdullah, by the words that fell from the lips of this learned woman, got to hear of his wife's pregnancy and the future in store for his son. Abdullah did not live long enough to have the happiness of knowing his offspring, for Mohammad's father died at Yasrib two months before Aminah was delivered.

Aminah, mother of Allah's Chosen One, spoke thus:

"Since the day I carried my son in my womb, until I brought him forth, I never suffered the least pain. I never even felt his weight and should not have known the state I was in, if it had not been that after I conceived and was about to fall asleep, an angel appeared to me, saying: 'Dost thou not see that thou art pregnant with the Lord of thy Nation; the Prophet of all thy people? Know it full well.' At the same instant, a streak of light, darting out of my body, went up northwards—yea, even unto the land of Syria.

"When the day of my deliverance came due, the angel appeared to me again and gave me a warning: 'When thou shalt bring forth thy child into the world, thou must utter these words: 'For him I implore the protection of Allah, the Only One, against the wickedness of the envious,' and thou shalt call him by the name of Mohammad which means The Lauded, as he is announced in the Taurat and the Injil, for he will be lauded by all the inhabitants of Heaven and Earth.'"

When the planet Al-Moushtari passed, a line of light darted for the second time from Aminah's body in the direction of faraway Syria and it illuminated the palace of the town of Busra. At the same time, other prodigies astonished the world: the Lake Sowa suddenly dried up; a violent earthquake made the palace of Chosroes the Great tremble, and shattered fourteen of its towers; the Sacred Fire, kept alight for more than a thousand years, went out, in spite of the exertions of its Persian worshippers, and all the idols of the universe were found with their heads bowed down in great shame.

All these portents caused fear in the hearts of those who witnessed them; but, despite the predictions of Al Moudzenab, the Parsee sorcerer, who had been warned in a dream that a great upheaval in the destiny of the universe would be caused by an event to take place in Arabia, the occurrence was unperceived: the birth of a child of the Quraish tribe at Makkah, a tiny town lost in the midst of the wilderness, unknown to the gorgeous monarchs of East and West alike, or else despised by them.

Then when ye have ended the prayer, make mention of Allah, standing, and sitting, and reclining.

Ornamental page - CHAPTER THE SECOND

The Night of the Maulid, the Prophet's Birth day.

Moslems leaving a village Mosque.

Have We not opened thy breast for thee? * And taken off from thee thy burden?