Table of the Mecca Pilgrimage of 1880.
Project Gutenberg EPUB3 edition
Hughes, Thomas Patrick
I.—Six times for the religion of Abraham:—
Sūrah ii. 129: “They say, ‘Be ye Jews or Christians so shall ye be guided!’ Say: ‘Not so!’ but the faith of Abraham, the Ḥanīf, he was not of the idolaters.”
Sūrah iii. 60: “Abraham was not a Jew nor yet a Christian, but he was a Ḥanīf resigned, and not of the idolaters.”
Idem, 89: “Follow the faith of Abraham, a Ḥanīf, who was not of the idolaters.”
Sūrah vi. 162: “The faith of Abraham, the Ḥanīf, he was not of the idolaters.”
Sūrah xvi. 121: “Verily Abraham was an Imām, a Ḥanīf, and was not of the idolaters.”
Sūrah vi. 79: (Abraham said) “I have turned my face to Him who originated the heaven and the earth as a Ḥanīf, and I am not of the idolaters.”
II.—Four times for one sound in the faith:—
Sūrah x. 105: “Make steadfast thy face to the religion as a Ḥanīf, and be not an idolater.”
Sūrah xxii. 32: “Avoid speaking falsely being Ḥanīfs to God, not associating aught with Him.”
Sūrah xcviii. 4: “Being sincere in religion unto Him, as Ḥanīfs, and to be steadfast in prayer.”
Sūrah xxx. 29: “Set thy face steadfast towards the religion as a Ḥanīf.”
III.—The term was also applied in the early stages of Islām, and before Muḥammad claimed the position of an inspired prophet, to those who had endeavoured to search for the truth among the mass of conflicting dogmas and superstitions of the religions that existed in Arabia. Amongst these Ḥanīfs were Waraqah, the Prophet’s cousin, and Zaid ibn ʿAmr, surnamed the Enquirer. They were known as Ḥanīfs, a word which originally meant “inclining one’s steps toward anything,” and therefore signified either a convert or a pervert. Muḥammad appears from the above verses (when chronologically arranged), to have first used it for the religion of Abraham, but afterwards for any sincere professor of Islām.
ḤAQĪQAH (حقيقة). “Truth; sincerity.”
(1) The essence of a thing as meaning that by being which a thing is what it is. As when we say that a rational animal is the ḥaqīqah of a human being. (See Kitābu ʾt-Taʿrifāt.)
(2) A word or phrase used in its proper or original sense, as opposed to that which is figurative. A speech without trope or figure.
(3) The sixth stage in the mystic journey of the Ṣūfī, when he is supposed to receive a revelation of the true nature of the Godhead, and to have arrived at “the Truth.”
AL-ḤAQĪQATU ʾL-MUḤAMMADĪYAH (الحقيقة المحمدية). The original essence of Muḥammad, the Nūr-i-Muḥammadīyah, or the Light of Muḥammad, which is believed to have been created before all things. (Kitābu ʾt-Taʿrifāt, in loco.)
The Wahhābīs do not believe in the pre-existence of their Prophet, and the doctrine is most probably an invention of the Ṣūfī mystics in the early stages of Islām.
According to the Imām Qast̤alānī (Muwahib-i-laduniya, vol. i. p. 12), it is related by Jābir ibn ʿAbdi ʾllāh al-Anṣārī that the Prophet said, “The first thing created was the light of your Prophet, which was created from the light of God. This light of mine roamed about wherever God willed, and when the Almighty resolved to make the world, he divided this light of Muḥammad into four portions; from the first he created the Pen (qalam); from the second, the Tablet (lauḥ); from the third, the highest heaven and the throne of God (ʿarsh); the fourth portion was divided into four sections: from the first were created the Hamalatu ʾl-ʿArsh, or the eight angels who support the throne of God; from the second, the kursī, or lower throne of God; from the third, the angels; and the fourth, being divided into four subdivisions, from it were created (1) the firmaments or seven heavens, (2) the earth, (3) the seven paradises and seven hells, (4) and again from a fourth section were created (1) the light of the eyes, (2) the light of the mind, (3) the light of the love of the Unity of God, (4) the remaining portion of creation.”
The author of the Ḥayātu ʾl-Qulūb, a Shīʿah book of traditions (See Merrick’s translation, p. 4), says the traditions respecting the creations from this Light of Muḥammad are numerous and discordant, but that the discrepancies may possibly be reconciled by referring the diverse dates to different eras in the process of creation. “The holy light of Muḥammad,” he says, “dwelt under the empyrean seventy-three thousand years, and then resided seventy thousand years in Paradise. Afterwards it rested another period of seventy thousand years under the celestial tree called Sidratu ʾl-Muntahā, and, emigrating from heaven to heaven, arrived at length in the lowest of these celestial mansions, where it remained until the Most High willed the creation of Adam.”
(A very curious account of the absurd belief of the Shīʿahs on this subject will be found in Mr. Merrick’s edition of the Ḥayātu ʾl-Qulūb; Boston, 1850.)
ḤAQĪQĪ (حقيقى). “Literal,” as opposed to that which is majāzī, or figurative.
ḤAQQ (حق). “Truth, justice.” A term used in theology for that which is true, e.g. The word of God; religion. In law it implies that which is due. A thing decreed; a claim. By the Ṣūfī mystics it is always used for the Divine Essence; God.
Al-Ḥaqq, “The Truth.” One of the ninety-nine attributes of God.
AL-ḤĀQQAH (الحاقة). Lit. “The surely Impending.” The title of the LXIXth Sūrah of the Qurʾān, in which the word occurs in the opening verse: “The inevitable! (al-Ḥāqqatu!). What is the inevitable?” The word is understood by all commentators to mean the Day of Resurrection and Judgment. It does not occur in any other portion of the Qurʾān.
ḤAQQU ʾL-ʿABD (حق العبد). “The right of the slave (of God).” In law the right of an injured individual to demand redress and justice.
ḤAQQU ʾLLĀH (حق الله). “The right of God.” In law, the retributive chastisement which it is the duty of a magistrate to inflict for crime and offences against morality and religion. In theology it means prayer, alms, fasting, pilgrimage, and other religious duties.
ḤAQQU ʾL-YAQĪN (حق اليقين). “A conviction of the truth.” A term used by the Ṣūfī mystics for a state in which the seeker after truth has in thought and reflection a positive evidence of his extinction and of his being incorporated in the Essence of God. [YAQIN.]
ḤAQQU ʾN-NĀS (حق الناس). “The right of men.” A term in law implying the same as Ḥaqqu ʾl-ʿAbd.
ḤARAM (حرم), pl. Ḥuram. “That which is sacred.” (1) Al-Ḥaram, the sacred precincts of Makkah or al-Madīnah. (2) Ḥaram, the apartments of women in a Muḥammadan household. [HARIM.] (3) Ḥuram, wives.
ḤARĀM (حرام). Lit. “prohibited.” That which is unlawful. The word is used in both a good and a bad sense, e.g. Baitu ʾl-ḥarām, the sacred house; and Mālu ʾl-ḥarām, unlawful possessions. Ibnu ʾl-ḥarām, an illegitimate son; Shahru ʾl-ḥarām, a sacred month.
A thing is said to be ḥarām when it is forbidden, as opposed to that which is ḥalāl, or lawful. A pilgrim is said to be ḥarām as soon as he has put on the pilgrim’s garb.
Ḥarāmu ʾllāh lā afʿalu is a form of oath that a man will not do a thing.
ḤARAMU ʾL-MADĪNAH (حـرم المدينة). The sacred boundary of al-Madīnah within which certain acts are unlawful which are lawful elsewhere. The Imām Abū Ḥanīfah says that although it is respectful to the position of the sacred city, as the birth-place of the Prophet, not to bear arms, or kill, or cut grass, &c., still it is not, as in the case of Makkah, an incumbent religious duty. According to a tradition by ʿAlī ibn Abī T̤ālib (Mishkāt, book xi. ch. xvi.), the Ḥudūdu ʾl-Ḥaram, or sacred limits of al-Madīnah are from Jabal ʿAir to S̤aur. According to Burton, the diameter of the Ḥaram is from ten to twelve miles. (El Medinah and Meccah, vol. i. p. 362.)
ḤARAMU MAKKAH (حرم مكة). The sacred boundary of Makkah within which certain acts are unlawful which are lawful elsewhere. It is not lawful to carry arms, or to fight within its limits. Its thorns must not be broken, nor its game molested, nor must anything be taken up which has fallen on the ground, unless it is done to restore it to its owner. Its fresh grass or even its dry grass must not be cut; except the bog rush (iẕk͟hir), because it is used for blacksmith’s fires and for thatching houses. (A tradition by Ibn ʿAbbās, Mishkāt, book xi. ch. xv. pt. 1). ʿAbdu ʾl-Ḥaqq says that when Abraham, “the friend of God,” placed the black stone at the time of the building of the Kaʿbah, its east, west, north, and south quarters became bright with light, and that wherever the brightness extended itself became the Ḥudūdu ʾl-Ḥaram, or the limits of the sacred city. These limits are marked by manārs or pillars on all sides, except on the Jiddah and Jairānah roads, regarding which there is some dispute as to the exact distance.
HAREEM. [HARIM.]
HARES. Arabic arnab, pl. arānib. Heb. אַרְנֶבֶת. The flesh of the hare is lawful, for the Prophet ate it, and commanded his companions to do so (Hidāyah, vol. iv. p. 75). A difference of opinion has in all ages existed as to the value of the hare as an article of food. The Greeks and Romans ate it in spite of an opinion that prevailed that it was not wholesome. In the law of Moses, it is specified amongst the unclean animals (Lev. xi. 6; Deut. xiv. 7). The Parsees do not eat hare’s flesh, nor do the Armenians.
ḤARF (حرف). (1) An extremity, verge, or border. (2) A letter of the alphabet. (3) A particle in grammar. (4) A dialect of Arabia, or a mode of expression peculiar to certain Arabs. The Qurʾān is said to have been revealed in seven dialects (sabʿat aḥruf). [QURʾAN.] (5) A term used by the Ṣūfī mystics for the particle of any true essence.
ḤARĪM, or HAREEM (حريم). A word used especially in Turkey, Egypt, and Syria, for the female apartments of a Muḥammadan household. In Persia, Afghanistan, and India, the terms ḥaramgah, maḥall-sarāi and zanānah are used for the same place.