The Travels of Ibn Jubayr: A Medieval Journey from Cordoba to Jerusalem 9781788318235, 9781788318228, 9781786736659

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Introduction to this Edition by Robert Irwin

Ibn Jubayr, the passionate pilgrim To the world when it was half a thousand years younger, the outlines of all things seemed more clearly marked than to us. The contrast between suffering and joy, between adversity and happiness, appeared more striking. All experience had yet to the minds of men the directness and absoluteness of the pleasure and pain of child life. – Jan Huizinga, The Waning of the Middle Ages

In the last decades of the twelfth century, that ‘dolphin-torn, that gong-tormented sea’, the Mediterranean and its hinterland was one vast war zone. In the east Saladin, the Kurdish Sultan of Egypt and Damascus had taken Aleppo from its Zengid princeling, ‘Imad al-Din, in 1183 and, although Saladin had mostly warred against his Muslim rivals and neighbours in the first part of his career, from the 1180s onwards he increasingly turned his hostile attention to the Crusader states and launched raids against the Kingdom of Jerusalem and the County of Tripoli. Though Saladin hardly needed a provocation to sustain and extend those attacks, he was nevertheless provoked in the autumn of 1182 by Reynald of Chatillon’s daring Red Sea raid, which attacked commercial and pilgrim shipping and which seemed to threaten the Holy Cities of Mecca and Medina, though the piratical fleet was soon sunk and its crews executed or enslaved. In 1183 Saladin’s invasion of Galilee resulted in a standoff with the army of the Kingdom of Jerusalem at Sephoria, before he took his troops south to besiege Reynald’s fortress of Kerak of Moab. His siege

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and a second attempt in 1184 both failed. Though Saladin was always careful to acknowledge the suzerainty of al-Nasir, the ‘Abbasid Caliph in Baghdad, Muslims in the east now preferred to look to Saladin as leader of jihad against the Frankish presence in Syria. About a year later Saladin and his nephew, Taqi al-Din, seem to have plotted to attack the Almohad Caliphate in North Africa, though nothing came of this. And there was turbulence also in Constantinople. The child Alexius II had acceded to the imperial throne in 1180, but in 1182 his cousin, the bold and dashing Andronicus Comnenus, deposed him. Andronicus was known to be hostile to the former emperor Manuel I’s policy of favouring both the Crusader states and the Italian merchant republics and, even before Andronicus had arrived in Constantinople, a massacre of the Italians and other Westerners in the city had taken place. Thereupon the Norman king, William II, began preparations for a revenge attack on the Byzantine Empire. The landing of the Sicilian army in Epirus in August 1185 would precipitate the downfall of Andronicus, who was tortured and torn to pieces by his former subjects. In the west, Abu Ya’qub Yusuf (r. 1163–84), the Almohad caliph and ruler of Morocco and southern Spain, led an army of jihad out from Seville and advanced against the Portuguese in Santarem and came close to capturing it in early assaults before withdrawing. A few days later he was dead, and it was left to his son and successor, Ya’qub al-Mansur (r. 1184–99), to continue the war against the Portuguese. The Almohads also had to defend the eastern edge of their territory in North Africa from hostile Arab and Berber tribes. But total war had yet to be invented and, despite the political and military turbulence of the 1180s, in 1183 the Spanish Muslim pilgrim, Ibn Jubayr, travelled to Alexandria on a Genoese ship. Then, after completing his pilgrimage to Mecca and visiting Baghdad and Damascus, he crossed into the Crusader Kingdom of Jerusalem and travelled on to Acre, where he again chose a Genoese ship for his homeward journey. Despite the fighting between Saladin’s armies and those of the Crusader Kingdom, there was not much of a frontier between Muslim and Christian territory. When

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Ibn Jubayr entered the Crusader Kingdom, Saladin was engaged in besieging Kerak. and yet Muslim and Christian travellers will come and go between them without interference . . . still the caravans passed successively from Egypt to Damascus, going through the lands of the Franks without impediment from them. In the same way the Muslims continuously journeyed from Damascus to Acre (through Frankish territory), and likewise not one of the Christian merchants was stopped or hindered (in Muslim territories) . . . The Christians impose a tax on the Muslims in their land which gives them full security; and likewise the Christian merchants pay a tax upon their goods in Muslim lands. Agreement exists between them, and there is equal treatment in all cases. The soldiers engage themselves in their war, while the people are at peace and the world goes to him who conquers  . . .  The state of these countries is more astonishing than our story can convey.1

Ibn Jubayr was born in 1145 in Valencia in what was then Muslim Spain. He set out on the hajj, the pilgrimage to Mecca, in 1183. It was related shortly before, while he was a senior administrator in the service of the Almohad governor of Granada, that the governor pressed a goblet of wine upon him and, when Ibn Jubayr tried to refuse, he was forced by the governor to drink seven goblets of wine. On seeing Ibn Jubayr’s religiously inspired anguish, the governor repented, however, and presented him with seven goblets of gold. But Ibn Jubayr then resigned from his service and resolved to go on a penitential pilgrimage. It is a good story and, like so many good stories, it may not actually be true. Ibn Jubayr himself makes no reference to such a shameful episode or to any resolve of his to undertake a penitential pilgrimage. The chain of transmission for the story is weak. Al-Maqqari, a seventeenth-century North African biographer and chronicler, took it from Ibn al-Khatib, a fourteenthcentury Andalusian vizier and polygraph, who in turn took it from a certain Ibn Raqiq. Moreover, there are relatively few accounts of Muslims making penitential hajjs. It is also puzzling that Ibn Jubayr 1

Ibn Jubayr, pp. 300–1.

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should have left Spain in such haste that once he arrived in Mecca he had to wait there for eight months before the pilgrimage rituals commenced in the month of Dhu’l-Hijja. (It is a mystery how he spent his days during this long wait.) The hajj is one of the five pillars of Islam, together with faith, prayer, alms-giving and fasting. Every adult Muslim is obliged to perform the hajj at least once in the course of his or her life, so long as it is possible to do so. Poverty or danger have been the most common reasons for not performing the hajj. In this period the long journey from Andalusia and the Maghreb had become hazardous and, moreover, many pilgrims from the west brought back reports of being badly treated by the Egyptian, Syrian or Meccan authorities. As a consequence, some jurists in the western Islamic lands had decreed that in the current state of things the hajj was not compulsory for Andalusians or North Africans. Some individuals chose to go on the hajj for reasons that were not purely religious: a lot of trade was conducted in Mecca during the pilgrimage season. Also, undertaking the hajj sometimes served as a pious pretext for a minister or senior official to resign his office and so escape from service to a ruler who had become either onerous or dangerous (and it is possible that this was so in Ibn Jubayr’s case). More commonly, Muslim scholars – particularly North African and Andalusian scholars – travelled to the eastern Islamic lands in quest of knowledge (talab al-‘ilm). In particular they sought hadiths: sayings and deeds of the Prophet and his Companions, which might serve as a guide to points of religious law and a guide to pious living. Since there was a prejudice against the written transmission of knowledge, scholars sought to accumulate hadiths through oral transmission. Hadiths came with long isnads (chains of authorities on which the hadiths were based): ‘I was told by so-and-so, who had it from such a name, that he heard from …’ and so on. Collectors of hadiths might travel great distances to sit at the feet of a reliable transmitter and, since it was desirable to have as few transmitters as possible in the chain running down from the Prophet, the older the transmitter the better. Ibn Battuta’s account of his globe-trotting travels in the fourteenth century devoted many pages to the hadith scholars he had

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studied with in Damascus and the consequent diplomas (ijazas) that entitled him to transmit what he had learnt. After his first pilgrimage Ibn Jubayr seems not to have returned to administration in Spain. He undertook two further pilgrimages, which he did not trouble to chronicle, after which he ended up as a teacher of Sufism and hadiths in Alexandria. (In the course of his hajj Ibn Jubayr noted that many Muslims from north-west Africa had settled in Alexandria.) It would be plausible, then, to suppose that, besides the primary aim of fulfilling one of the five canonical Muslim duties, Ibn Jubayr on his first pilgrimage might have nourished the subsidiary ambition of sitting at the feet of aged and learned transmitters of hadiths in the east, which is where the top scholars in religious studies were known to be. Yet this seems not to have been the case and (or at least), if he spent time in Mecca, Medina, Baghdad and Damascus in the somewhat dry study of centuries-old traditions about the Prophet, he kept quiet about it. His passion was for something else. Indeed, his passion was for holy passion. There is a premonitory hint of it in his account of one of the sermons he attended in Medina, after leaving Mecca. This was delivered by a learned scholar of religious law, Sadr al-Din of Isfahan. As they listened to him, ‘men’s spirits were carried away in contrition and emotion’. At the end of the sermon, people threw off their turbans and stretched forth their arms to the tomb of the Prophet – may God bless and preserve him – praying for this man, weeping and imploring. I never saw a night of more tears and contrition than this.2

Ibn Jubayr reported that Sadr al-Din was the greatest man that he encountered in his eastern travels. Months later, in Baghdad, his narrative, so often dryly descriptive and enumerative, catches fire once more. A large part of the city was fly-blown and in ruins and most of its citizens were horrible, but it was in Baghdad that Ibn Jubayr met some truly remarkable teachers 2 Ibn Jubayr, pp. 208–9.

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and preachers. One such, Shaykh Radi al-Din al-Qazwini, gave a lecture on the Qur’an, hadiths and the religious sciences: His disquisition was learned and homiletic, grave, quiet and persuasive, revealing God’s blessing and his calmness of soul; and the souls of the humble did not grudge the flowing of tears, especially at the end of the convocation when his exhortations dissolved them in contrition and weeping, and caused the repentant to rush into his arms. How many were the forelocks he cut!3 [For a man to allow his forelock to be cut off was a sign of repentance.]

This was soon followed by the sermon of Jamal al-Din Abu’l-Fada’il ibn ’Ali al-Jawzi, at the end of which the penitent raised loud their voices and fell upon him like moths on a lamp. Each one offered him his forelock, and this he cut, and, touching each man’s head, he prayed for him. Some fainted and he raised them to him in his arms. We witnessed an awesome spectacle which filled the soul with repentance and contrition, reminding it of the dreads of the Day of Resurrection.4

There was a similar response to another of his sermons: Eyes poured forth their tears, and souls revealed their secret longings. Men threw themselves upon him, confessing their sins and showing their penitence. Hearts and minds were enravished, and there was great commotion. The senses lost their understanding and discernment, and there was no way to restraint.5

Ibn Jubayr went to yet a third performance of this man: We witnessed one notable example of his powers: through his exhortations the souls of those present rose as clouds, and from their tears there poured a heavy shower of rain. Then at the end of his meeting, he delivered some erotic

3 Ibn Jubayr, pp. 228–9. 4 Ibn Jubayr, p. 231. 5 Ibn Jubayr, p. 232.

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verses, ardently mystical and emotional. At last weakness overcame him and he sprang from the pulpit, sad and distressed, but leaving all repenting and sadly crying, ‘Alas, what a pity!’ The weepers moved round him like a millstone, wailing and all still unrestored from their intoxication.6

Ibn Jubayr was enchanted by the rhetoric of the scholars of Baghdad. He had encountered nothing like it in the Hejaz or in the western Islamic lands. In medieval Islamic culture eloquence was esteemed as ‘licit magic’ (sihr halal), something capable of producing magical effects. (Ibn Jubayr actually uses the phrase ‘licit magic’ when evoking the eloquence of a preacher from Khorasan.7) One of the legally permissible effects of this rhetorical magic was to cause the listener to briefly lose his senses. Tarab means ‘lively emotion’, ‘excitement’ or ‘agitation of heart or mind by joy or grief resulting in loss of self-control’; istataraba means ‘he sought lively emotion’. The tenth-century man of letters and musicologist Abu al-Faraj al-Isfahani compiled the Kitab al-Aghani (Book of Songs), a compendious text which not only gave the lyrics of songs performed at the court of Harun al-Rashid but also gave the context of their composition, performance and reception. Often that reception resulted in the tearing of robes, slapping of cheeks, weeping and fainting – all of them manifestations of tarab. It seems possible that it was during his pilgrimage that Ibn Jubayr was converted to Sufism. The khanqas (Sufi monasteries) that he encountered in Damascus made a great impression on him. The Sufis follow a noble path, and their social conduct is admirable. The style of their ritual in worship is remarkable, and excellent is their custom of assembling to listen to impassioned music. In these ecstasied and abstracted states the world forsakes them, such is their rapture and transport. In a word, all their affairs are wonderful, and they hope for a future life of bliss and felicity.8

6 Ibn Jubayr, pp. 233–4. 7 Ibn Jubayr, p. 186. 8 Ibn Jubayr, p. 297.

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He had been similarly impressed by an ascetic Sufi whom he encountered in the vicinity of Harran.9 Ibn Jubayr was an aesthete and he also had a passion – though a more muted one – for architecture. This comes over most strongly in his description of the Great Mosque of Damascus. Having first announced that there would be no point in describing it, he then goes on to describe it in great detail: its dimensions, pillars, naves, dome, cupolas, courtyard, minarets, basins, mosaics, gateway, portals, clepsydra, mihrabs (prayer niches) and maqsuras (enclosures reserved for the politically prominent), and attached shops. His descriptions of other mosques are similarly meticulous, though less rhapsodic. He possessed a surprisingly large vocabulary of architectural terms. But his appreciation of architecture was not restricted to Muslim religious buildings. He marvelled at the pharaonic temple of Ikhmim in Upper Egypt and described its architecture and decoration before concluding that ‘this temple has a sublime grandeur, and its sight is one of the wonders of the world, beyond description or defining  . . .  God embraces all knowledge of it and knows its meaning.’10 He found another architectural marvel in Palermo. This was the Church of the Antiochian (also known as La Martorana), which he judged to be ‘beyond dispute the most wonderful edifice in the world’.11 On the other hand, this aesthete judged that Harran was a town ‘with no beauty about it’.12 Apart from architecture, he also had an eye for the women, particularly Christian women. He looked on a Christian wedding that was taking place in the Crusader port of Tyre and was particularly taken with the bride and her beautiful dress: ‘We were thus given the chance of seeing this alluring sight, from the seducement of which God preserve us.’13 Again in Palermo, where even the Christian

9 10 11 12 13

Ibn Jubayr, pp. 254–5. Ibn Jubayr, p. 55. Ibn Jubayr, p. 349. Ibn Jubayr, p. 254. Ibn Jubayr, p. 321.

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women followed the practice of veiling but also wore robes of goldembroidered silks: ‘We invoke God’s protection for this description which enters the gates of absurdity and leads to the vanities of indulgence, and seek protection also from the bewitchment that leads to dotage.’14 Ibn Jubayr also had an eye for the beauties of landscape, which he described very well. The Qur’an instructs believers to admire the world that Allah has created for them. To marvel at God’s creation was, then, a pious act. Whole cosmographies devoted to marvels were compiled by the Muslims. If an artefact was perceived of as being beautiful the common response was not ‘jamil!’ (beautiful) but ‘ajib!’ (amazing). Sinbad, in the course of his seven legendary voyages, encountered many marvels, some of which were monsters; but it was not only the monsters that were marvellous in Sinbad’s eyes but also the trees and plants, and the amazing natural wealth of the islands and littorals of the Indian Ocean. Similarly, the non-fictional rilhla, or travel genre, commonly encompassed accounts of the marvels of the natural world, the monuments of antiquity, and the supernatural. The temple at Ikhmim was a marvel. So were the statues of crocodiles at Gizeh, which kept the Nile free of real crocodiles for three miles in either direction. The Great Mosque of Damascus was miraculously free of spiders and sparrows. Bitumen, encountered in Iraq, was something to marvel over: ‘God indeed creates what he wishes.’ To return to Ibn Jubayr’s accounts of architecture, he is somewhat obsessive in his registering the dimensions of everything and counting all various features of the buildings through which he paced. For example, The length of the Mosque of the Prophet [in Medina] – may God bless and preserve him – is three hundred cubits, and the breadth two hundred. The number of its columns is three hundred and its minarets three. Its area is twenty-four Maghribi maraja’, which is fifty square cubits.15

14 Ibn Jubayr, p. 350. 15 Ibn Jubayr, p. 100.

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Similar details follow about the mosque of Jerusalem. He was equally assiduous in logging the days and months of his travelling, as well as the distances he covered by land and sea. So, then, who was Ibn Jubayr writing for? Was his book aimed at those of his compatriots who would undertake the hajj on some future date? Or for those who would never go on the hajj? Though this is an obvious question to ask, it is impossible to be certain of the answer. However, the meticulous quality of his descriptions, and his determination to make the reader see what he had seen, rather suggests that he was writing for those who would never actually travel to Mecca; and, as already noted, Andalusian and Maghribi fuqaha (jurists) were urging a boycott of the hajj. Whatever his intentions may have been, today Ibn Jubayr is customarily read at cross purposes to those intentions, and his narrative is mined for historical facts. Admittedly his narrative is a remarkably rich and interesting source of such facts. Particularly apparent is his repeatedly expressed admiration for Saladin, the great Sultan and war leader against the infidels in Syria. Not only does Ibn Jubayr admire Saladin for his conduct of the jihad, but he also praises him for his abolition of the tax on pilgrims. Yet Saladin and the Almohad rulers, Yusuf and al-Mansur, were enemies, and in 1186 Saladin sent troops to assist Arab tribes who were fighting Almohad forces in the region of Gafsa (in what is today Tunisia). As a loyal subject of the Almohads, Ibn Jubayr looked forward to the day when they should conquer Egypt and he was encouraged in this by certain prophecies. Thus Saladin’s construction of bridges in the Nile Delta could be seen as a sign of this: To the Egyptians, the construction of these bridges is a warning of a coming event, for they see in it an augury that the Almohads will conquer it and the eastern regions. But God is the Knower of His hidden affairs.16

16 Ibn Jubayr, p. 45.

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An apocalyptic prophecy also circulated that Berbers with yellow flags would attack and plunder Egypt, and in some versions of the prophecy they would go on to Syria as well.17 Ibn Jubayr believed that most Egyptians hoped that the Almohads would conquer Egypt. As evidence of this he cited their superstitious story of two statues on towers located between the Mosque of Ibn Tulun and Old Cairo. When the statue facing east fell, it foreshadowed the conquest of Egypt by Saladin and his Turkish army. If the statue facing west should fall, that would betoken the conquest of Egypt from the west and that army would be an Almohad one. There remains nothing but the happy prospect of an Almohade conquest of these lands, and attentively they watch for it one auspicious morning, being certain of it, and expecting it as they expect the (last) hour, the fulfilment of the promise of which no one feels doubt.18

Though Ibn Jubayr made no attempt in what he wrote in the Rihla (journey) to resolve his partisanship for the Almohads with his praise for Saladin, perhaps his final decision to settle in Saladin’s Egypt reflected a slowly growing disillusionment with the Almohads. Ibn Jubayr has been much quoted as a source on the status of Muslims in the Kingdom of Jerusalem and particularly on his observation that they paid less in taxes than their co-religionists in that part of Syria that was under Muslim rule. His admiration for Saladin and certain preachers and Sufis notwithstanding, Ibn Jubayr had a rather sour view of the Muslims in the east: Let it be absolutely certain and beyond doubt established that there is no Islam save in the Maghrib lands . . . There is no justice, right or religion in His sight except with the Almohades – may God render them powerful.19

17 David Cook, Studies in the Muslim Apocalyptic (Princeton, 2002), p. 82. 18 Ibn Jubayr, pp. 73–4. 19 Ibn Jubayr, p. 73.

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Judged by the standards of strict Almohad puritanism, these people were either heretics or at best negligent in their religion: The lands of God that most deserve to be purified by the sword, and cleansed of their sins and impurities by blood shed in holy war are these Hejaz lands, for what they are about in loosening the ties of Islam, and dispossessing pilgrims of their property and shedding their blood. Those of the Andalusian jurisprudents who believe the pilgrims should be absolved from this religious obligation believe rightly . . . May God soon correct and purify this place by relieving the Muslims of these destructive schismatics with the swords of the Almohades, the defenders of the Faith, God’s confederates, possessing righteousness and truth.20

Syria was no better, for there the heretics outnumbered the orthodox.21 Moreover, those Muslims who lived under the rule of the Franks of the Crusader states were living in sin: ‘There can be no excuse in the eyes of God for a Muslim to stay in any infidel country, save when passing through it, while the way lies clear in Muslim lands.’22 In the light of this last verdict, Ibn Jubayr’s observations about Muslims living under Norman rule in Sicily are of particular interest. At first he was favourably impressed. King William II spent money rescuing Ibn Jubayr and other Muslims from their ship, which was foundering off the Sicilian coast. Moreover, William had taken the trouble to learn Arabic. Muslim eunuchs enjoyed a high status at William’s court. (Incidentally, in his translation Broadhurst several times translated fatan and fityan as ‘page’ and ‘pages’, which may be the meanings in a modern dictionary, but in the context of the times and in Ibn Jubayr’s narrative they mean ‘white eunuch’ and ‘white eunuchs’.) Sicilian Muslims prospered and were well treated by the Christians.

20 Ibn Jubayr, pp. 72–3. 21 Ibn Jubayr, p. 291. 22 Ibn Jubayr, pp. 321–2.

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But these were first impressions. Right from the outset of his travels he seems to have been writing an ongoing diary that then became his finished Rihla in which he did not go back to correct early misperceptions. In the case of his Sicilian sojourn, the longer he stayed there the bleaker became his assessment of the condition of the Muslims under Christian rule. By the time he arrived in Trapani he felt moved to write the following: During our stay in this town, we learned painful things about the grievous state of the Muslims in this island concerning their relations with the worshippers of the Cross – may God destroy them – their humiliation and abasement, their state of vassalage under the Christians, and the duress of the king, bringing the calamities and misfortunes of apostasy on those of their women and children for whom God had ordained such suffering.23

There were forced conversions and confiscations. We also learn that William’s agents in Sicily were interrogating all new arrivals on the island for intelligence about Constantinople. (Such interrogations were standard practice in medieval ports.) At the same time, these officers were trying to prevent ships sailing from Sicily in case the Greeks got wind of William’s invasion plans. But the master of the ship that Ibn Jubayr boarded used bribery to get them away. Ibn Jubayr’s narrative is also an important source on shipping in the Mediterranean, for he was knowledgeable about ships and took a keen interest in those he sailed in. In this period, ships followed certain fixed routes, tramping and island hopping were common and, as Fernand Braudel remarked in his famous study of the Mediterranean, ‘great stretches of the sea were as empty as the Sahara’. Moreover there were very few sailings at all in winter. Ships sailing to the east from Spain or North Africa tended to sail from island to island – Sardinia, Sicily, Crete, Cyprus – using them as navigation aids, seeking their shelter from winds blowing from the north and from pirates, as well as sometimes taking on water and provisions from the islands. Those islands were all under Christian control. Sailing in the opposite 23 Ibn Jubayr, p. 357.

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direction was more difficult, since there were only two times of the year when there was likely to be a favourable east wind: from midApril to late May and then again for two weeks in October. Ibn Jubayr chose to travel out and to return on Genoese ships. Genoa enjoyed good relations with Saladin’s sultanate, the Kingdom of Jerusalem, and the Almohad regime, and its ships offered more security from corsairs. The Genoese specialized in maritime trade with North Africa. Though Acre was one of the chief ports of the Kingdom of Jerusalem, its harbour was too small for large ships and therefore lighters were needed to convey passengers and baggage out to them. At Acre the captain of the Genoese ship that Ibn Jubayr had chosen to travel back on was so desperate to catch a sudden favourable wind that Ibn Jubayr almost missed his passage. Once he had reached Sicily he had to wait three and a half months before a favourable wind allowed him to complete his journey. By the way, he declared that Acre resembled Constantinople in size, but he had never seen Constantinople; so how did he know? Occasionally Ibn Jubayr chose to compose in a high style, and on those occasions he wrote in rhymed prose, sacrificing accuracy to hyperbole, as in the opening of his description of Damascus. He had made a special study of the Maqamat of al-Hariri (1054–1122) and modelled his high style on that of al-Hariri. Al-Hariri’s Maqamat, one of the masterpieces of medieval Arabic literature, consists of fifty rhymed prose narratives in which the rascal who is doing the narrating reveals himself to be the master of all the tricks of eloquence and allusion. More prosaically, Ibn Jubayr often resorts to the trope of claiming that such and such a thing is beyond his powers to describe. When he ends an account of something with ‘God knows best’ it means that he does not believe a word of it (as was the case with the wonder-working crocodile statues, or the alleged house of Eve in Jeddah). He uses invocations of God to mark chapter breaks. Finally, the translator, Ronald Joseph Callender Broadhurst (1906–1976), was a surprisingly interesting man. He was not an academic Arabist but he had acquired excellent Arabic in Palestine. After entering the Colonial Service in 1925, he became a brigadier in Jordan’s Arab Legion and became the right-hand man of its

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commander, John Bagot Glubb (another accomplished Arabist and later a historian of the Middle East). Sadly, in the long run he and Glubb fell out as Broadhurst judged that Glubb favoured the Bedouin and neglected the interests of the urban Arabs. Broadhurst, on the other hand, had many friends among Jordan’s Arab elite and was first the friend and then the aide-de-camp of the ruler, the Emir Abdullah. He left the Middle East in 1948 and retired to Northern Ireland where, in ‘the rustic seclusion of an Irish study’, he produced his translation of Ibn Jubayr, and where he also produced A History of the Ayyūbid Sultans of Egypt, Translated from the Arabic of al-Maqrîzî (posthumously published, New York, 1980). From time to time, as he worked on these translations, he seems to have sought the advice of A. J. Arberry, the Thomas Adams Professor of Arabic at Cambridge, a scholar who was particularly noted for his translations, as well as that of Hamilton Gibb, professor at the School of Oriental and African Studies and an expert on the career of Saladin. Apart from turning himself into an amateur though capable Orientalist, Broadhurst also became prominent in Unionist politics, and in 1973 he became a member of the Northern Ireland Assembly.

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Index of Persons Names compounded with ‘al’ are indexed under the first letter of the second word, e.g. ‘al-Husayn’ will be found under ‘H’. Al-Abbas ibn al-Muttahb, uncle of Muhammad, 62, 112; concludes covenant with the Ansar, 180; his tomb at Medina, 224. See also Dome of al-’Abbas. ‘Abbasids, 246, 256 ‘Abdullah ibn ‘Abd al-Hakam, his tomb in al-Qarafah, 61 ‘Abdullah ibn ‘Abd al-Muttalib, father of Muhammad, his house, 187 ‘Abdullah ibn Ja’far al-Tayyar, his tomb at Medina, 224 ‘Abdullah ibn Hudhafah al-Sahmi, Companion of the Prophet, his tomb in al-Qarafah, 60 ‘Abdullah ibn al-Qasim, kinsman of Muhammad, his tomb in al-Qarafah, 58 ‘Abdullah ibn ‘Umar ibn al-Khattab, descends into the valley of Dhu Tawa, 128; esteems the prayer habits of the Yemenite Saru, 154; his house at Medina, 221, 288 ‘Abdullah ibn al-Zubayr, place where his body was crucified, 126; initiates the ‘umrah of the hill after re-building the Ka’bah, 156 ‘Abd al-’Aziz ibn Ahmad ibn ‘Ah ibn alHasan al-Khuwarizmi, his tomb in al-Qarafah, 62 ‘Abd al-Masih (“Servant of the Messiah”), page at the court of King William II at Palermo, his meeting with Ibn Jubayr, 362 ‘Abd al-Rahman al-Awsat, called Abu Sahmah, son of the Caliph ‘Umar ibn al Khattab, his tomb at Medina, 224 ‘Abd al-Rahman, son of the general Khalid ibn al-Walid, his tomb at Hims, 288

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‘Abd al-Rahman ibn Muljam, slayer of the Caliph ‘Ali, 240 ‘Abd al-Rahman ibn al-Qasim, friend of Malik, his tomb in al-Qarafah, 61 ‘Abd al-Wahhab, qadi, his tomb in alQarafah, 61 Abel (Habil), scene of his murder, 305 Abraham, “the Friend of God” (see note 19), 58; his mosque at Munyat ibn al-Khasib, 71, 125; his well at Mecca, 122; receives the Black Stone, 124; his words in the Koran, 125; mountains on which he placed the pieces of birds (Koran II, 280), 128; his mosque in al-Zahir, 128; his prayers for Mecca (Koran II, 146, and XIV, 57), 130, 136; ancient mosque wall near the Mount of Mercy, ‘Arafat, attributed to him, 199; his oratory in the mosque at al-Kufah, 239; city of Harran connected with him, 274; milked his flocks at Aleppo, 281; birthplace on Mount Qasiyun, 305, 306, 308; breaks the idols of his father Terah, 322 Abu ’1-‘Abbas Ahmad al-Nasir li din Ilah ibn al-Iman Abu Muhammad al-Hasan al Mustadi’ billah ibn al-Imam Abu ’1-Muzaffar Yusuf al-Mustan-jid billah, thirty-fourth ’Abbasid Caliph, A.D. 1180–1225, invocations made for him in the khutbah at the Cairo mosque, 63; embellishments done by his order in the Hijr in the Haram at Mecca, 103, 112, 119; constructs a bridge at al-Hillah for the benefit of pilgrims going to Mecca, 241, 244, 251, 252, 256; his appearance and character, 257, 259

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Abu ’l-‘Abbas Ahmad ibn Tulun (founder of the Tulunid dynasty in Egypt) A.D. 868–884, his mosque between Misr and Cairo, 461 Abu ‘Abdullah Muhammad al-Muqtafi li Amri Ilah, thirty-first ‘Abbasid Caliph, A.D. 1136–1160, his inscription on the door of the Ka‘bah, 107 Abu ‘Abdullah ibn Sa‘id, Spanish jurisprudent, his chamber in the mosque at Damascus, 297 Abu Ayyub the Ansarite, his house in Quba, 225 Abu Bakr Sayf al-Din (Safadin) ibn Ayyub, brother of Saladin, invocations for him in the khutbah at Cairo, 63; prayers for him at Mecca, 112 Abu Bakr al-Shibli, Sufi imam, his tomb at Baghdad, 256 Abu Bakr the Faithful, first Caliph of Islam, ascends Mount Hira, 129; his house and mosque at Mecca, 131, 132; seeks refuge with Muhammad on Mount Abu Thawr, 132, 184; his place in Bilal’s house at Mecca, 191; his tomb at Medina, 217, 219; his house in Medina, 221; his house in Quba, 225 Abu ’l-Barakat Hayyan ibn ‘Abd al-’Aziz, holy man of Harran, 274 Abu ‘l-Darda, Companion of the Prophet, his oratory in the mosque at Damascus, 295; his tomb at Damascus, 310 Abu ’l-Durr Yaqut, Syrian merchant, ransomes Maghrib prisoners, 343 Abu ‘l-Fadl Ja’far al-Muqtadir billah, eighteenth ‘Abbassid Caliph, A.D. 907–932, 257 Abu Ja’far ibn (‘Ali) al-Fanaki al-Qurtubi, jurist and traditionalist, 106,120, 166, 298 Abu Ja‘far ibn Sa’id, Granada jurisprudent, 382 Abu Hamid al-Ghazali, imam, 135, 297

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Abu Hanifah, founder of the Hanafi sect of Sunni Muslims, his tomb at Baghdad, 255 Abu ’l-Hasan, jeweller of Muhammad, his tomb in al-Qarafah, 60 Abu ’l-Hasan ‘Ah ibn Sardal al-Jayyani (of Jaen in Spain), known as al-Aswad, ‘The Black’, administrator of the endowments of Nur al-Din, given to the Great Mosque at Damascus, 318 Abu ’l-Hasan al-Dinawari, jurisprudent, his tomb in al-Qarafah, 61 Abu Ibrahim Ishaq ibn Ibrahim, Tunisian jurisprudent, 218 Abu Lahab (Koran CXI), his tomb near Mecca, 127 Abu ‘l-Makarim Tashtikin. See Emir of the Iraq pilgrimage. Abu Muhammad al-Mustadi’ bi Amri Ilah, thirty-third ‘Abbasid Caliph, causes the two mil at Mecca to be erected, 123 Abu Muslim al-Khawlani, his tomb in alQarafah, 61; another tomb reported in Darayyah, 313 Abu ’l-Muzaffar Yusuf ibn Ayyub Salah al-Din= Saladin, q.v. Abu Nasr, proverb concerning, 357 Abu Nuwas al-Hasan ibn Hani, poet, his lines on Nasibin, 268 Abu ’l-Qasim ‘Ah ibn Muhammad the Samosatian, 322. See Note 129. Abu ’l-Qasim ibn Hammud, called Ibn al-Hajar, Muslim leader in Sicily, 378–9, 380 Abu ’l-Qasim ibn Hibat Allah ibn Asakir die Damascene, Syrian traditionalist and author of a history of Damascus, 305 Abu ’l-Rabi‘ Sulayman ibn Ibrahim ibn Malik, 309 Abu Shahmah, by-name of ‘Abd al-Rahman al-Awsat, the son of the Caliph ‘Umar, q.v., 224 Abu Sulayman al-Darani, his tomb at Darayyah, 313

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INDEX OF PERSONS Abu Tahb, uncle and guardian of Muhammad, 187; his house where Muhammad was reared, 187 Abu ‘Ubaydah ibn al-Jarrah, his entry into the Cathedral of St. John, Damascus, 293 Abu ’l-Walid al-Azraqi, author of Notes on Mecca, 124, 133 Abu ’l-Yaqzan, holy man at Nasibin, 269 Abu Zayd, character in the Maqamat, or ‘Assemblies’ of al-Hariri, 278 ‘Ad, founder of an extinct South Arabian tribe (Koran VII, 85 et seq.), pyramids suggested as tomb of him and his sons, 66 Adam, his tomb on Mount Abu Qubays, 124; chamber in house at die foot of the Mount of Mercy attributed to him, 198; Grotto of on Mount Qasiyun, 306; his oxen, 338. See note 139. Agnes of Courtenay, mother of King Baldwin IV of Jerusalem, 336 Ahl al-Suffah, ‘The Choice Ones’, 225. See note 124. Ahmad, son of Abu Bakr, his tomb in alQarafah, 60 Ahmad ibn Hanbal, founder of the fourth orthodox sect of the Sunnis, his tomb at Baghdad, 255 Ahmad ibn Hassan, a physician of Granada and companion of the author on his journey, 43; is taken before Saladin in Alexandria, 51; sees strange incident at the Well of Zamzam, 163–4 Ahnaf, forbearance of, 331 Al-Ahzab, ‘The Confederates’ (Koran XXXIII), 227 Akhzam, 275. (See note 112). ‘A’ishah, daughter of Abu Bakr and wife of Muhammad, her mosque near Mecca, 129, 148, 156; her tradition concerning the reconstruction of the Ka’bah, 157; her path to die mosque at Medina, 221; her house at Quba,

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225; her place in the Damascus Mosque where she would relate her traditions, 298; legend concerning her entry into Damascus, 298–9 ‘AU ibn ‘Abdullah ibn al-Qasim, kinsman of Muhammad, his tomb in al Qarafah, 58 ‘Ah ibn Abi Talib, fourth Caliph and nephew and son-in-law of Muhammad, his mosque near Mecca, 129, 156; his mosque near Medina, 227; place of birth, now a mosque, 187, 191; place where he fought the jinn, 216; site of his murder in the mosque at al-Kufah, 240; his house in al-Kufah, 240; his shrine in alKufah, 240; his shrine near the Damascus Mosque, 298, 299; another shrine in the cemetery west of Damascus, 311; legend concerning his entry into Damascus, 298–9 ‘Ali ibn al-Husayn ibn ‘Ali, called Zayn al‘Abidin, his tomb in al-Qarafah, 58 ‘Ah ibn Muwaffaq, governor of Jiddah, 90, 94 ‘Alids, supporters of ‘Ali and his house, 91; their rule regarding the commencement of the fast of Ramadan, 165 Almohades (al-Muwahhidun), ‘The Unitarians’, Moorish dynasty which ruled Spain A.D. 1130–1212 and Morocco A.D. 1130–1269; augury of their dominion over Egypt, 65; author’s wish that they would liberate the Hejaz, 93; sole true supporters of Islam, 93; propagation of their faith in Egypt and the Hejaz, 93, 94, 378 ‘Ammar, one of the Ahl al-Suffah, ‘Choice Ones’, 225 ‘Amr ibn al-‘As, his mosque in Misr, 56, 62, 66; another in Alexandria, 66 Al-Anbari, qadi, speaks in his tomb at alQarafah, 61 Ansar, ‘Auxiliaries’, early converts of Medina to Islam, 180

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Antiochan, The, the Admiral George of Antioch who commanded the fleet of Roger II of Sicily, 369. See note 164. ‘Aqil ibn Abi Talib, his tomb at Medina, 224 Al-Aqta’, Maghrib holy man his tomb, in al-Qarafah, 62 ‘Asafiri, his tomb in al-Qarafah, 61 Asbagh, follower of Malik, his tomb in alQarafah, 61 Ashab, follower of Malik, his tomb in alQarafah, 61 Asiyah, wife of Far’aun, her tomb in alQarafah, 58 Asma’, daughter of Abu Bakr, her tomb in al-Qarafah, 60 ‘Awn, son of ‘Ali ibn Abi Talib, his tomb in Baghdad, 255. See note 104. Aws ibn Aws al-Thaqafi, his tomb at Damascus, 310 Al-‘Ayna’, saint, her tomb in al-Qarafah, 61 Azar (Terah), father of Abraham, makes idols at Bait Lahiyah, 308 Babek, brother of Nur al-Din, 210, 269, 270 Bajilah, sub-tribe of the Yemenite Saru, 151 Baldwin IV, King of Jerusalem, 336, 344. See note 141. Bah, sub-tribe of the Yemenite Quda‘ ah, 80 Banu’l-Najjar, their house at Quba the dwelling of Abu Ayyub the Ansarite, 225 Banu Sa’id, tribe of, 297 Banu Shu’bah, a bedouin tribe, robbers on the road to ‘Arafat, 143, 183, 196, 197, 204 Bilal ibn Hamamah, muezzin of Muhammad, his house at Mecca, 191; his tomb at Damascus, 310; muezzin at Medina his descendant, 221

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Bujat, a Sudanese tribe, their ill treatment of the pilgrims, 84; their sultan, 86; their corrupt practices, 86 Bunan the Pious, his tomb in al-Qarafah, 61 Buthaynah, lover of Jamil, 235 Cain (Qabil), scene of his killing Abel, 306 Carmathians, carry off the Black Stone, 105 Chosroes (Kisra), king of Persia, his mirror and drinking-cup in the mosque of Medina, 222; palace of, 245 Christians of Syria, ravage die Muslim territories of the Red Sea with a fleet under Reginald de Châtillon, seize pilgrim ships, and threaten to remove the body of Muhammad from his tomb in Medina, 72; Christian and Muslim travellers and merchants come and go through each others’ territories in time of war, 320, 321, 333; a wedding ceremony, 340; a festival at sea, 348. See Franks. Christians of Sicily, their relations with the Muslims, 359, 365; their women dress like Muslim women, 369–70 Companions of the Prophet (Al-Sahabah), passim; their tombs in al-Qarafah, 59 et seq.; the same at Medina, 224; the same at Damascus, 310–11; their Maqsurah in the Damascus Mosque, 295–6, 304, 324 Copts, their churches and monuments at Ikhmim, 73 Al-Daqus (Tukush Shah), Lord of Isfahan, 210; his daughter the khatun, 210, 259. See note 80. Al-Da’udi, The Sharif, accompanies a pilgrim caravan to Medina, 155 David, psalms of, 207

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INDEX OF PERSONS Daud, a saint, his mosque at Ikhmim, 73 Dhu ’l-Nun ibn Ibrahim (Thawban), the Egyptian, a saint, his tomb in alQarafah, 61; his mosque at Ikhmim, 73 Elijah (al-Khidr), his oratory on Mount Qasiyun, 307 Emir of the ‘Iraq Pilgrimage, Abu ‘l-Makarim Tashtdkin, 86, 190, 194, 197, 199, 200; his splendid encampment on ‘Arafat, 201, 204; 205, 208, 209, 210; vastness of his caravan, 211–12; his system of march, 213; 228, 229, 232; enters Fayd with military precautions, 234; his efficiency and exemplary character, 244 Enoch (Idris), his oratory at al-Kufah, 240 Eve (Hawwa’), stopping place at Jiddah, 90; tower named after her between Ra’s al-’Ayn and Harran, 274 Fadalah ibn ‘Ubayd, Companion of the Prophet, his tomb near Damascus, 310 Fatimah, daughter of Asad and mother of ‘Ali, her tomb at Medina, 224 Fatimah, daughter of Muhammad and wife of ‘Ali, 112; house where born, 131, 187; chamber or tomb at Medina, 219; her house at Medina called Bayt al-Huzn, 224; her house at Quba, 225 Fatimids (‘Ubaydin), 66; customs tax imposed by them on pilgrims, 68; omen of their end, 94 Franks have a fort near Mount Sinai, 87; in Syria, 92; their cities and fort on Mount Lebanon, 285; hold most of Syria, 331; march on al-Karak, 333; many captured at Nablus by Saladin, 334; some Frankish brigands, 335; their customs regulations, 336–7; manorial system, 336; good landlords, 337; pray beside Muslims,

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338–9; seize Acre, 338. See Christians of Syria. Gabriel, the Archangel, passes on God’s revelation to Muhammad, 97, 130; his cupola on Mount Abu Thawr, 134; site at Medina where he descended, 219, 227, 311 Genoese sea-captain, his skill in commanding the ship that took the author from Acre to Sicily, 347 Genoese ship, conveys author from Ceuta to Alexandria, 44 et seq.; brings author home from Sicily, 377 et seq.; owners bribe the Governor of Trapani for permission to sail, 373 George, St. (Jirjis), his tomb at Mosul, 264. See note 109. Ghurabiti, heretical Shi‘ites, 311 Ghuzz, a tribe of Turks, a quarrel, 80; their Governor at ‘Aydhab, 86; the omen of their invasion of Egypt, 94, 168, 169, 170 Hagar (Ajar), mother of Ishmael, her tomb near the Ka‘bah, 103 Al-Hajjaj ibn Yusuf, ‘Umayyad general, crucifies the body of ‘Abdullah ibn al-Zubayr, 126; demolishes and rebuilds the Ka’bah, 157 Hamdanid princes of Aleppo, 280 Hamzah, uncle of Muhammad, 62, 112; his tomb and mosque on Mount, Uhud, 217, 223 Hanafite rite, 118; in Ramadan, 165; on ‘Arafat, 203; their hatim, 207; their school in Aleppo, 283; their maqsurah in the Damascus Mosque, 296 Hanbalite rite, 118; in Ramadan, 165 Al-Hariri, author of the Maqamat, 278 Al-Harith ibn Mudad, verses of, 126 Harun al-Rashid, his mosque at Jiddah, 90, 199, 236; his generosity, 331 Al-Hasan ibn ‘Ah ibn Abi Talib, 57; his birth-place, 131, 187; his plaything

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in the Medina Mosque, 220; his tomb there, 224; tomb of his sons at Damascus, 313 Al-Hasan ibn al-Qasim, kinsman of Muhammad, his tomb in al-Qarafah, 58 Hasanites, 91 Hassan ibn Thabit, his verse about Kada’, 126 Hashimites, 246 Hubal, idol of the Quraysh, 129 Hud, the prophet (Koran VII, 85), begins building of the Damascus Mosque, 293 Hunduj ibn Hunduj al-Murri, his verses, 351. See note 147. Al-Husayn ibn ‘Ali ibn Abi Talib, his head in Cairo, 56, 58; his birthplace, 131, 187, his play-thing in the Medina Mosque, 220; head first buried in Damascus, 300; tomb of his sons in Damascus, 313; Al-Husayn ibn Mansur, al-Hallaj, his tomb in Baghdad, 256 Al-Husayn ibn al-Qasim, kinsman of Muhammad, his tomb in al-Qarafah, 58 Husaynites, 91 Ibn Abi’l Sayf, Yemenite jurisprudent, 151 Ibn Awf, Malikite imam and jurisprudent of Alexandria, 119 Ibn Halimah, foster-brother of Muhammad, his tomb in al-Qarafah, 60 Ibn Jubayr, Abu ’l-Husayn Muhammad ibn Ahmad, author of these Travels, secretary to the Governor of Granada, 15; incident that prompted the pilgrimage, 15; his style, 20; his character, 20; departs from Granada, 43; embarks at Ceuta, 44; disembarks at Alexandria, 47; visits Cairo, 56–69; ascends the Nile, 70–8; crosses the Red Sea to Jiddah, 86–9; at Mecca, 95–208; at Medina, 217–32; crosses the desert to al-Kufah, al-Hillah, 232–42,

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Baghdad, 246–59; ascends the Tigris and enters Syria, 259–90, Damascus, 291–332; in northern part of the Latin Kingdom of Jerusalem, 333–45; sails from Acre, 346; in Sicily, 358–81; home to Granada, 385 Ibn al-Mu‘alh ’l-‘Asadi, historian, 292 293, 306 Ibn Rashiq al-Qayrawani, his verses, 351. See note 146. Ibn Tulun, see Abu l-‘Abbas Ahmad ibn Tulun. Ibn al-Zubayr ibn al-‘Awwam, his tomb in al-Qarafah, 60 Ibn Zur‘ah, Palermo jurisprudent, compelled to abjure Islam, 377 Ibrahim, son of Muhammad, his tomb at Medina, 223, 224 Ibrahim ibn Salih, builder of the two columns on the way to al-Safa’, 107 Imamites, heretical Shi‘ites, 311 ‘Isa Abu Mukthir, 124 ‘Isa ibn ‘Abdullah, kinsman of Muhammad, his tomb in al-Qarafah, 58 Ishmael (Isma‘il), his tomb near the Ka‘bah, 103; the place of his intended sacrifice, 182; stone with the imprints of his feet, 182 Isma’ilites, heretical Shi‘ites, village of exterminated by other Muslims, 279; their leader, Rashid al-Din Sinan, the “Old Man of the Mountains”, 284, 311 Ja‘far, his generosity, 331 Ja‘far ibn Abi Ja‘far al-Mansur, father of al-Zubaydah, 236 Ja‘far ibn Abi Talib, his house in Mecca, 132. See note 65. Ja‘far ibn Muhammad al-Sadiq, kinsman of Muhammad, his tomb in al-Qarafah, 59; that of his two sons there, 58 Ja‘farites, 91 Jamal al-Din, qadi, of Mecca, 193

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INDEX OF PERSONS Jamal al-Din Abu ’1-Fada ’il ibn ‘Ali alJawzi, imam and head of the Hanbalite rite, two eloquent sermons 249 Jamal al-Din, vizier of the Lord of Mosul, his baths and monuments at Mecca and Medina, 142–5; sinks wells on highroads, 143; brings water to ‘Arafat, 143; builds two strong walls round Medina, 143; restores the doors of the Haram, 143; is carried dead, in his coffin, through all the rites of the pilgrimage in Mecca, 143; his mausoleum near the prophet’s at Medina, 144, 222; repairs roads and builds hostels for the benefit of poor travellers, 144; gives generous board to the poor, 145; restores the house of Bilal, 191; provides steps for laden beasts on the Mount of Mercy, 198 Jamil, lover of Buthaynah, 235 Al Jawhari, jurisprudent, his tomb in alQarafah, 62 Jesus, prays on Mount Qasiyun near Damascus, 306; site at Damascus where he will descend in glory, 315. See Messiah. Job, prays on Mount Qasiyun near Damascus, 306 St. John the Baptist (Yahya ibn Zakariya’), his head in the Damascus Mosque, 304 Jonah (Yunus), the prophet, the hill near Nineveh where he prayed, 265; his city, Nineveh, 265 Joseph, his city on the Nile (Memphis, q.v.), 70 Jumanah bint Fulaytah, aunt of the Emir Mukthir, 148 Ka’b al-Ahbar, jurisprudent, his tomb in al-Jizah, 67 Khadijah, wife of Muhammad, 112; her house in Mecca, 130, 132, 187

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Al-Khafajah, Bedouin tribe, raid al-Kufah, 239; threat to travellers, 259 Al-Khafajah, verses by, 259. See note 106. Khalid ibn al-Walid, early Islamic general, gate by which he entered Mecca the day of its conquest by Muhammad’s forces, 127; his tomb at Emessa, 288; enters Damascus by assault, 293 Khalis, eunuch commander of the Caliph’s army in Baghdad, 256 Al-Khazraj, a Bedouin tribe, their chief, 312 Kurds, robbers around Mosul, 269 Lot, 306 Lu’lu’, chamberlain and admiral of Saladin, destroys the Christian fleet on the Red Sea, 72 Al-Mahdi, Muhammad ibn Abi Ja‘far alMansur al-‘Abbasi, third ‘Abbasid Caliph, enlarges the Mosque at Mecca, 106–7, 124; orders construction of the two columns at al-Safa’, 107; extends the Haram, 124–5; restores the torrent at al-Safa’ to its ancient course, 125 Majd al-Din, Ustad al-Dar, vice-vizier of the Caliph, 256 Maghribis or Moors, Saladin’s care for them, 54; only true Muslims, 93; cultivators near Mecca, 139; their testimony of the new moon rejected, 192; endowments for in Damascus, 303, 309, 318; their honesty, 309; fight the Franks, 336; penal customs dues on them in Latin Syria, 336; endowments for them there, 342–3; an apostate, 343; returning pilgrims, 382 Malik (ibn Ashtar), Ali’s general, 253. See note 101. Malik ibn Anas, founder of the Maliki sect of Sunni Muslims, and author of al-Muwatta’, ‘The Levelled Path’,

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157; his rules concerning the ‘return’ at ‘Arafat, 200; his tomb at Medina, 223; his house at Medina, 227 Malik, uncle of Ja‘far ibn Muhammad, kinsman of Muhammad, 61. Malik ibn Tawq, his town, 278 Malikites, sect of Sunni Muslims, their mosque in Alexandria, 66, 118–19; place where pilgrim garb assumed, 129; 162; their rites during Ramadan at Mecca, 165, 176–7; a Malikite guide on ‘Arafat, 200; their zawiyah in the Damascus Mosque, 303, 318 Al-Mansur, second ‘Abbasid Caliph, his mosque at Baghdad, 254 Marco, the Genoese, his ship, 383 Mary, church of, in Damascus, 316 Mary, daughter of ‘Ali ibn Abi Talib, her tomb in al-Qarafah, 59 Ma‘ruf al-Karkhi, his tomb in Baghdad, 255 Mas‘ud, ‘Izz al-Din Qilij Arslan II, Sultan of Iconium, 209, his power, 210, 259; Emperor of Byzantium pays him the jizyah, 260, 270, 375; gives refuge to Andronicus Comnenus, 375; extends his territories as far as Constantinople, 375–6 Mas‘ud, Saljuqah bint, daughter of above, princess, or khatun, in the pilgrim caravan, 209; her good works, 210, 266; at the Mosque in Medina, 227– 9; author travels under escort of her troops from Baghdad to Mosul, 259; her ceremonious entry into Mosul, 266 Mas‘ud I, father of Mas’ud ‘Izz al-Din Qilij Arslan II, 260 Al-Mas‘udi, historian, 261 Al-Mayanishi, jurisprudent, his bath at Mecca, 142 Messiah finds shelter with his mother on a hill near Damascus, 291, 307 (Koran XXIII, 70). See Jesus. Midianites, 247

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Mihyar, poet, 250 Al-Miknasi, jurisprudent, Malikite imam at Mecca, 121 Moses, the Interlocutor, born in Askun, and there cast into the Nile, 70, 306; his footprints in the Mosque of alAqdam near Damascus, 314; tomb of his wife, daughter of the prophet Shu‘ayb, at Tiberias, 344 Mu’adh ibn Jabal, Companion of the Prophet, his tomb in al-Qarafah, 60 Mu’awiyah ibn Abi Sufyan, Companion of the Prophet and founder of the ‘Umayyad dynasty, constructs the Maqsurah of the Companions in the Damascus Mosque, 295; his house called al-Kliadra near the mosque, 300; his tomb at Damascus, 310 Mujahid al-Din, Emir of Mosul, constructs a mosque, a hospital, and a bazaar there, 263–4 Muhajirun, (fugitives) who fled with Muhammad from Mecca to Medina, their tombs at Medina, 224. See note 89. Muhammad, the prophet of Islam, passion, destroys idols, 129; his birthplace, 131, 186; first verse of the Koran revealed to him on Mount Hira, 130; day and month of his birth, 131; receives the prophetic inspiration in same house, 130, 187; hides in a cave on Mount Abu Thawr from his persecutors, 133; stone at al-Khayf bearing his head imprint, 183; brought up by Abi Talib, 187; stone on which he leant in Bilal’s house, 191; his decree regarding the ‘standing’ on ‘Arafah, 198; rock on the Mount of Mercy beside which he had his ‘standing’, 199; orders combining of sunset and early night prayers at Muzdalifah, 202; his sepulchre at Medina, 218 et seq.; palm tree which leaned towards him, 217,

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INDEX OF PERSONS 220; cave on Mount Uhud his retreat, 223; tombs of his wife and son, 224; place where his camel knelt, 225; recites the first raft‘ah at Quba, 225; his fountain near Medina, 226 Muhammad, son of Abu Bakr, his tomb in al-Qarafah, 60; tombs of his sons there, 60 Muhammad ibn ‘Abdullah ibn Abd alHakam, his tomb in al-Qarafah, 61 Muhammad ibn ‘Abdullah ibn Muhamma al-Bakir ibn ‘Ali Zayn al-‘Abidin ibn al-Husayn ibn ‘Ali, kinsman of Muhammad, his tomb in al-Qarafah, 58 Muhammad ibn Jubayr. See Ibn Jubayr. Muhammad ibn Isma ‘il ibn ‘Abd al-Rahman, Chief of the Shayba guardians of the Mecca Mosque, descendant of ‘Uthman ibn Talhah ibn Shaybah ibn Talhah ibn ‘Abd al-Dar, 97; is arrested and his house sacked by order of the Emir Muktnir, 188; is reinstated, 190; deposed by the Caliph, 205 Muhammad ibn Mas‘ud ibn Muhammad ibn Harun al-Rashid, called al-Sabti (the Ceutan), his tomb in al-Qarafah, 61 Mu‘in, son of ‘Ah ibn Abi Talib, his tomb in Baghdad, 255. See note 104. Mu‘in al-Din, Lord of Nasibin, brother of Mu‘izz al-Din (below), 269 Mu‘izz al-Din, son of Babek, Lord of Mosul, his mother in the pilgrim caravan with the author, 210, 259; her entry into Mosul, 266; 269 Muktnir ibn ‘Isa ibn Fulaytah ibn Qasim ibn Muhammad ibn Ja‘far ibn Abi Hashim al-Hasani, Emir of Mecca, A.D. 1176–1203, 90; practises extortions on the pilgrims to Mecca, 92; of the stock of Hasan ibn Ali, 94; 112, 113, 114, 119; his house, 123, 140, 142, 145, 150, 155, 160,

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165; leaves Mecca to meet Sayf alIslam (Tughtagin), the brother of Saladin, 167–8; 170, 179; orders the arrest of the Chief of the Shayba, 188; 193–4; anger of the Caliph for him, 196 Munih, leading Abyssinian in ‘Aydhab, 84 Al-Muqaddam, vizier, constructs a hatim in the Haram at Mecca, 118 Muqbil the Ethiopean, saint, his tomb in al-Qarafah, 61 Al-Muradi, jurisprudent of Seville, lectures in Damascus, 303 Musa ibn Ja‘far, his tomb at Baghdad, 255 Muslim ibn ‘Aqil ibn Abi Talib, his tomb at al-Kufah, 240 Muslims of Syria, Frankish and Muslim travellers move unmolested through each other’s territories in time of war, 320, 333; pray beside the Franks, 338–9; as tenants of the Franks, 337; pay customs to the Franks, 336–7 Muslims on the sea, pious resignation amidst the dangers of the sea, 356; rescued by King William II of Sicily from the shipwreck, 357–8 Muslims of Sicily, their relations with the Christians of Messina, 359; favoured by the King, 360; members of the court and administration, 360; court physicians, 361; court handmaidens, 361; court pages, 360; in Cefalu, 364; in Termini, 364; enjoy special privileges at Palermo, 368; their khutbah forbidden, 368; access to fort on Mount Hamid forbidden, 372; forced to apostasy, 377; tempted to apostasy, 379–80 Al-Mu’tadid, sixteenth ‘Abbasid Caliph, A.D. 892–902, 323 Al-Mu’tasim, eighth ‘Abbasid Caliph, A.D. 833–842, 261 Al-Mutawakkil, tenth ‘Abbasid Caliph, A.D. 847–861, 261

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Muzaffar al-Din ibn Zayn al-Din, Lord of Harran, vassal of Saladin, 277 Al-Muzani, follower of the Imam Muhammad ibn Idris al-Shafi‘, 61 Al-Nubuwiyah, Sunnite organisation in Syria, fight fanatical Shi‘ites, 312 Najm al-Din al-Khabushani, administrator-imam of the school in al-Qarafah, 60; his house in Cairo, 61 Al-Nasir, thirty-fourth ‘Abbasid Caliph. See Abu ‘l ‘Abbas Ahmad al-Nasir, etc. Nasr ibn Qawam, Syrian merchant, ransoms Muslim prisoners, 343 Nizam al-Mulk, Persian vizier of Malikshah, founds Nizamiyah College in Baghdad (A.D. 1065–7), 258 Noah, place where ‘the water welled up from the earth’ (Koran, XI, 60, XIII, 45), 240; place where the ark was built at al-Kufah, 240; house of his daughter at al-Kufah, 240; Mount where his ark rested, 267; his tomb and that of one of his daughters near Damascus, 313 Nur al-Din, Lord of Amid, 210, 260 Nur al-Din Mahmud ibn Zangi, suzerain of Syria, his college in Damascus, 316; his generosity to the Sufis, 316; his merits, 318; leaves endowments for Maghrabis, 318; takes Banyas from the Franks, 335; ransomes Maghrib prisoners, 342 Nusayris, heretical Shi’ites, 311 Persians, their abandon in worship, 228– 9; a Persian sheikh, 230; as guards, 256 Qarun (Korah), 195. See note 76. Al-Qasim ibn Muhammad ibn Ja‘far alSadiq ibn Muhammad ibn ‘Ali Zayn al-’Abidin, kinsman of Muhammad his tomb in al-Qarafah, 58 Qilij Arslan II. See Mas‘ud ‘Izz al-Din Q.A.

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Quda ‘ah, Yemenite tribe, 80 Quraysh, 124; their idols, 129; re-build the Ka’bah, 102, 157, 246. See note 53. Quss ibn Sa’idah, eloquent Bishop of Najran, 75, 250. See note 34. Qutb al-Din, Lord of Dunaysar, 270 Radi al-Din al-Qazwini, chief of the Shafi‘ites and faqih in the Nizamiyah College, Baghdad, his khutbah, 248 Rafidites, heretical Shi‘ites, 117, 311, 312 Ramasht, a Persian, his gifts to the Haram at Mecca, 118 Al-Rashid. See Harun al-Rashid. Raymond, Count of Toulouse, 344. See note 142. Rubil ibn Ya‘qub ibn Ishaq ibn Ibrahim, his reported tomb at al-Qarafah, 58; at Tiberias, 344 Al Rudhabari, his tomb in al-Qarafah, 61 Rum, Greek or eastern living Christians (see note 5), 45, sea-captains 46, 347; prisoners work on the citadel in Cairo, 63; in Alexandria, 72, 276; 279; 287; King of Byzantium sends artificers to re-build the Damascus Mosque, 292; their Cathedral of St. Mary in Damascus, 316; 346, 350, 352, 358, 371, 375–7 Sa‘d ibn ‘Ubadah, chief of the Khazraj, Companion of the Prophet, his tomb in al-Manihah, 312 Sadr al-Din al-Khujandi, head of the Shafi‘ite imams and chief of the doctors of Khurasan, 228–30, 249 Safiyyah, aunt of Muhammad, her tomb at Medina, 223 Sahban Wa’il, noted early Muslim preacher of great eloquence, 75, 250. See note 34. Sahib al-Ibriq, thaumaturgic saint, his tomb in al-Qarafah, 61 Sahib al-Zimam, chief of the Caliph’s eunuchs at Baghdad, 323

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INDEX OF PERSONS Sahl ibn al-Hanzaliyyah, Companion of the Prophet, 310 Saladin (Abu ‘l-Muzaffar Yusuf ibn Ayyub), Sultan of Egypt, Syria, etc., 51, 52, founds colleges and hostels at Alexandria, 53; his care for strangers in his land, 53, 54; his revenues, 54, 55; support school in al-Qarafah, 60; his name in th khutbah in Egypt, 63; builds the citadel in Cairo, 63; founds a hospital in Cairo, 63; his bounty to a variety of institutions, 60, 62; builds bridges near Cairo against invasion, 65; receives land-tax when Nile at certain level, 67; security in his dominions, 69; destroys Ansina and conveys its materials to Cairo for building, 71; 76; abolishes customs dues imposed on pilgrims, 68, 83, 91, 92, 93, 112, 318; prayers for him at Mecca, 112, 119; instructs Emir of Mecca to treat the pilgrims well, 112; dispute with the ruler of Aden, 195; cedes Amid to the daughter of the Sultan Mas‘ud, 260; alone worthy of his high titles, 271; his subject kings, 277; confines of his jurisdiction in Syria, 278; constructs khan on the road between Emessa and Damascus, 289; lays siege to Kerak, 320–1, 331, 333–4; his energy, 331; three stories illustrating his merits, 331– 2; seizes Nablus, 334, 344 Salih, prophet (Koran VII, 93), tomb of his son in al-Qarafah, 58; his tomb at Acre, 338 Saljuqah, princess, daughter of the Sultan Mas‘ud. See Mas‘ud. Salmah, ascetic of Harran, 275 Salmah al-Makshuf al-Ra‘s, another ascetic of Harran, 277 Salman, one of the Ahl al-Suffah (‘The Choice Ones’), 225; his mosque on the road to Uhud, 227

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Salman the Penian, his tomb in alMada’in, 245 Samaritans made prisoners by the troops of Saladin, 334 The Samosatian, Abu’l Qasim ‘Ali ibn Muhammad, 322. See note 129. Sarah, her place of retreat at Harran, 274 Sariyat al-Jabal, Companion of the Prophet, his tomb in al-Qarafah, 60 Saru, Yemenite tribe in the al-Sarah mountains, bring produce to Mecca, 138, 151, 185, 188; derivation of their name, 151; their system of bartering, 152; their character and country, 152; their mode of prayer, 153; their dress, 153; Muhammad’s remark about them, 154; a story to show their intelligence, 154; their headlong manner of entering the Ka’bah, 153, 157, 169, 188–9, 190, 194, 206; their ‘standing’ place on ‘Arafat, 200 Sayf al-Dawlah ibn Hamdan, founder of the Hamdanid dynasty in north Syria (A.D. 944–967), 281 Sayf al-Islam ibn Ayyub (Tughtagin), brother of Saladin, visits Mecca on his way to the Yemen, 167–71; seizes the ships of ‘Uthman ibn ‘Ah of Aden, 196 Seth or Sheth (Gen. v. 3.), his tomb near Damascus, 313 Al-Shaf ‘i, imam, his tomb in al-Qarafah, 60 Shafi‘ites, 117, 118, 119; place where pilgrim garb assumed, 129; their rites during Ramadan at Mecca, 166; their chief, 228; 279; their college in Damascus, 301 Shahinshah, title of the Turkish sultan at Baghdad, 257 Sharifs of Mecca, 91, 147 Shayban al-Ra‘i, his tomb in al-Qarafah, 62 Shayba, Banu, hereditary custodians of the Ka‘bah, 97, 108, 109, 157, 169, 178–9, 183, 189, 190

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Shi‘ites, their mosque in Damascus, 299; their sects, 311 Shu‘ayb, prophet (Koran VII, 105), his tomb and that of his daughter the wife of Moses at Tiberias, 344 Shu‘bah. See Banu S. Shuqran, sheikh of Dhu ‘l-Nun, his tomb in al-Qarafah, 62 Sinan, Rashid al-Din, the Old Man of the Mountain and leader of the Assassins, a sect of Isma‘ilis, 284 Solomon (Sulayman), son of David, imprisons the ‘ifrit in Aydhab, 87; his tomb in Tiberias, 344 Sufis, their ribat at Mecca, 121; their convent at Ra’s al-‘Ayn, 272; their convent in the Damascus Mosque, 302, 322–4; their convents and privileged position in the east, 317; their rectitude and discipline, 317 Sufyan al-Thawri, 293 Sukaynah, daughter of al-Husayn, her tomb in Damascus, 313 Sunnis, 117, 182, 279, 311, 312 Taj al-Din, preacher, 204 Tashtikin. See Emir of ‘Iraq pilgrimage. Tughtagin. See Sayf al-Islam. Tukush Shah. See al-Daqus. Turks of ‘Iraq, 204, 256 Turks in Syria, 317 ‘Ubayd Allah, son of the Caliph ‘Umar, his tomb at Hims, 288 ‘Ubaydites (Fatimids), extinction of in Egypt, 66; their heavy customs dues on pilgrims, 68; omen of their end, 94 ‘Udhr, Bedouin tribe, 235 ‘Umar, son of Abu ’1-Barakat, saint of Harran, 275 ‘Umar ibn ‘Abd al-‘Aziz, ‘Umayyad Caliph ‘Umar II, his cupola and his house at Mecca, 132; orientates the prophet’s mosque in Medina, 218; constructs

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mosque at Ra’s al-‘Ayn, 273; indemnifies the Christians for their church at Damascus, 293; his oratory in the Damascus Mosque, 300; his house at Damascus, 301, 322–3 ‘Umar ibn al-Khattab, the second Caliph, his mosque in Jiddah, 90; ascends Mount Hira, 129, 131; cupola between al-Safa and al-Marwah attributed to him, 132; his conversion in the house of Bilal, 191; his tomb at Medina, 217, 219; his house at Medina, 221; his house at Quba, 225; constructs the Castle of the Celibates near Medina, 226; destroys Rastan (Arethusa), 287; his way of resolving disputes, 331 ‘Umayyads, 264, tombs of their caliphs at Damascus, 313 Umm ‘Abdullah ibn al-Qasim ibn Muhammad of the house of ‘Ali, her tomb in al-Qarafah, 59 Umm al-Darda, her tomb at Damascus, 310 Umm Habibah, sister of the Caliph Mu’awiyah, her tomb at Damascus, 310 Umm Kulthum, daughter of ‘Ali ibn Abi Talib, called ‘the little Zaynab’, her tomb near Damascus, 312 Umm Kulthum, daughter of the prophet, 312 Umm Kulthum, daughter of Muhammad ibn Ja‘far al-Sadiq, her tomb in alQarafah, 59 Umm Kulthum, daughter of al-Qasim ibn Muhammad ibn Ja‘far, her tomb in al-Qarafah, 59 Umm Maryam, her tomb in the mosque at al-Nayrab, 313 Umm Salimah, her mosque on the Mount of Mercy, 198 ‘Uqbah ibn ‘Amir al-Juhani, standardbearer of Muhammad, his tomb in al-Qarafah, 60

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INDEX OF PERSONS ‘Uthman ibn ‘Affan, the third Caliph, ascends Mount Hira, 130; his Koran at Mecca, 183; wells named after him at ‘Usfan, 210; his recension of the Koran at Medina, 221; house at Medina where he was martyred, 222; his tomb at Medina, 224; buys the well of Rumah near Medina, 226; drops the prophet’s ring into the well of Aris, 225; his Koran in the Damascus Mosque, 299. See note 90. ‘Uthman ibn ‘Ali, Emir, Governor of Aden, driven from Aden by Sayf al-Islam, 195; combats trie Banu Shu’bah who rob on the road to ‘Arafat, 196 Uways al-Qarani, his tomb at Damascus, 313 Al-Walid ibn ‘Abd al-Malik, sixth ‘Umayyad caliph, A.D. 705–715, turns the Cathedral of St. John at Damascus into a mosque, 292, 293 Warsh, Koran reader, his tomb in alQarafah, 62 Wathilah ibn al-Asqa‘, one of the Ahl al-Suffah (‘The Choice Ones’), his tomb at Damascus, 310 Al-Wathiq, ninth ‘Abbasid Caliph, A.D. 842–847, 261 William II, King of Sicily, called ‘The Good’, his dominions in southern Italy, 355; watches the author’s shipwreck at Messina, 357–8; his shipyard there, 363; his confidence in the Muslims, 360; resides at Palermo, 360; his palaces there, 360, 366, 368; his ministers and pages Muslims, 360–1; his physicians and astrologers, 361; his age, 361; his attention to government, 361; writes Arabic, 361; uses a Muslim device, 361; stops ships from sailing from

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Sicily, 373; conjectures as to destination of his fleet, 374; respects treaty with the Almohade sovereign of North Africa, 374; protects youth alleged to be fugitive King Alexis of Byzantium, 374; intends to invade Constantinople, 374; compels certain Muslims to apostasy, 377 Yahuda, prophet, his tomb at Tiberias, 344 Yahya ibn Fityan, embroiderer at the court at Palermo, 361 Yahya ibn al-Hasan ibn Zayd ibn alHasan, kinsman of Muhammad, his tomb at al-Qarafah, 58 Yahya ibn al-Qasim, kinsman of Muhammad, his tomb at al-Qarafah, 58 Yaqtin ibn Musa builds the two columns at the Gate of al-Safa, 107 Yemenite camel-masters on the Qus— ‘Aydhab road, 80 Zayd ibn Thabit, Koran written by him still in Mecca, 119 Zaydis, heretical Shi‘ites, manner of prayer, 117; their rites during Ramadan, 165; 311 Zaynab, daughter of Yahya ibn Zayd ibn al-Husayn ibn ‘Ali, her tomb in alQarafah, 59 Zimam al-Dar, or Sahib al-Zimam, q.v. Al-Zubaydah, daughter of Ja‘far ibn Abi Ja‘far al-Mansur, wife and cousin of the Caliph Harun al-Rashid, her house near the Haram at Mecca, 120; wells and cisterns made by her at Muzdalifah, 197; the same on the pilgrim road between Baghdad and Mecca, 236; her lodge on the Tigris opposite Samarra, 261 Al-Zubayr ibn al-‘Awwam, tomb of his son in al-Qarafah, 60; tomb of his mother on Mount Uhud, 223

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Index of Places Names compounded with ‘al’ are indexed under the first letter of the second word, e.g. ‘al-Hillah’ will be found under ‘H’ ‘Abdayn, Ma’al, the Water-point of The Two Slaves, between Qus and ‘Aydhab, 79 Abu Qubays, mountain near Mecca, its site, 123; the Black Stone on it during the Flood, 124; the tomb of Adam on it, 124; 129, 147, 178, 187 Abu Thawr, mountain beside Mecca, its site, 132; a cave on it gives refuge to Muhammad, 132, 133; proverb concerning it, 134, 184 Abu Tij, city of Upper Egypt, 73 Acre, city in Latin Syria, 86, 263, 333; trade with Damascus, 321, 336; its customs-post, 337; its port, 338; captured by the Franks, 338, 341; its mosque, 338, 339, 340; its farmsteads, 345; its hippodrome, 345; its plentiful wells, 345; Ibn Jubayr embarks for home here, 345; season for sailing from, 346 Aden, 195 Africa, 47, 350, 374, 383 Al-Ajfur, wells at, 235 Alcamo (‘Alqamah), Sicily, 370 Alcaudete (al-Qabdhaq), 43. See note 3 Alcazar (Qasr Masmudah), 44 Aleppo, 269, 279; its description, 280–3; 286; its impregnable fortress, 280, 281, 286; origin of its name, 281; frequented by Abraham, 281; its markets, 282; its cathedral mosque, 282; its Hanafite college, 283; relentless courage of its citizens in fighting the Latins, 287 Alexandria, 44, 47; its lighthouse, 47, 52–3; its customs department, 51,

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52; its underground constructions, 52; colleges, students’ hostels, baths, and hospitals, 53; provision for poor strangers, 53; taxes and revenues, 54; great number of its mosques, 55; Mosque of ‘Amr ibn al-‘As, 66, 69, 71; Rum prisoners marched through the city, 72; 75, 76, 78, 86, 94, 344, 370, 374, 382 Amid, 210, 260, 277 Amtan, a well between Qus and ‘Aydhab, 81 Andalusia, 44; its jurisprudents waive the duty of pilgrimage in certain circumstances, 92; its fertility, 268; its beauty, 271; 273, 284, 288, 370, 382, 385 Ansina, city on the Nile, destroyed by Saladin and its materials removed to Cairo, 71 Antioch, 285 ‘Aqabah of Aylah (Elim), 87 ‘Aqabat al-Shaytan (The Devil’s Slope), place on the pilgrim route from Medina to Baghdad, 237 ‘Aqil, Mount, 253 Al-‘Aqiq, valley on the road between Mecca and Medina, 216 Al-‘Aqr, village on the Tigris, 262 ‘Arafat, the ‘Mount of Recognition’, twelve miles from Mecca, 143, 192, 193, 194, 197, 198, 199, 200, 202, 205; pilgrims ‘stand’ on it on the ninth day of Dhu ’1-Hijjah, 196–203; 212, 226, 325, 381 ‘Arafat, hill near Quba, 225 Arcos, Arkush, Spain, 43 Arethusa (Rastan), 287

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Al-‘Arim, torrent that burst the dam of Ma‘rib and destroyed Saba’, 356, 364 Aris, well at Quba near Medina where ‘Uthman dropped the prophet’s ring, 225 Armenia, 209 Askun, village on the Nile and possible birdi-place of Moses, 70 Aswan (Uswan), 71, 80. See note 36. Al-‘Asi. See Orontes. Assiut (Usyut), Upper Egypt, 73 Al-Astil, valley between Hunin and Tibnin in Syria, 335 Al-‘Attabiyah, a quarter in Baghdad, 255 ‘Aydhab, city on the west coast of the Red Sea, customs exactions, at, 68; Christian corsairs at, 72; 78, 79, 80, 81, 82; its port, 83; its pearl fishing, 84; its inhabitants like wild beasts, 84; ill-treatment of the pilgrims here, 84–5; its special craft called jilbah, 85; best avoided by pilgrims, 86; Solomon imprisons the afrites here, 87, 202 ‘Ayn al-Baqar, spring near Acre, mosque and church there, 338 ‘Ayn al-Majnunah, spring near Palermo, 365 ‘Ayn al-Rasad, village near Mosul, 267 ‘Ayn Sulayman, valley near Mecca, 139 Ayqat al-Sufun, islands off the coast of the Red Sea, 88 al-Bab, village between Buza’ah and Aleppo, 279–80 Bab al-‘Abbas, in the Haram at Mecca, 121 Bab ‘Ah in the Haram at Mecca, 121, 123 Bab Badr at Baghdad, 251 Bab Banu ‘Abd al-Shams. See Bab Banu Shayba. Bab Banu Makhzum. See Bab al-Safa. Bab Banu Shayba, also called Bab Banu ‘Abd al-Shams, in the Haram at

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Mecca, 121, 122, 123, 129, 164, 168, 171, 208 Bab al-Baqi‘ (Gate of the Cemetery) at Medina, 223, 224, 226 Bab al-Barid (Gate of the Mail-post), in the Damascus Mosque, 297, 300, 301; Shafi’ite college there, 302; 304, 328 Bab al-Basaliyyah at Baghdad, 249, 258 Bab Basrah at Baghdad, 254, 255 Bab Dar al-‘Ajalah in the Haram at Mecca, 121 Bab Dar al-Nadwah in the Haram at Mecca, 121 Bab al-Faradis (Gate of the Gardens) at Damascus, 305, 315 Bab al-Faraj (Gate of Consolation) at Damascus, 314, 321 Bab al-Hadid (The Iron Gate) at Medina, 226, 227 Bab al-Halbah at Baghdad, 258 Bab al-Hazwarah in the Haram at Mecca, 121 Bab Ibrahim (Abraham’s Gate) in the Haram at Mecca, 106, 121, 122, 125 Bab al-Jabiyah (Gate of the Watercarrier) in the Damascus Mosque, 313. 315. 322 Bab Jayrun, in the Damascus Mosque, 297, 300; the water-clock there, 301–2, 304 Bab Jibril, in the Medina Mosque, 222 Bab Jiyad in the Haram at Mecca, the Greater and the Lesser, 121; the Lesser also called Bab al-Khalaqiyyin, 121 Bab al-Khalaquiyyin. See Bab Jiyad the Lesser. Bab al-Khashyah (Gate of Fear) in the Medina Mosque, 222 Bab al-Ma‘la (Gate of the Upper Part), Mecca, 126 Bab al-Masfal (Gate of the Lower Part), Mecca, 127

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INDEX OF PLACES Bab al-Nabi in the Haram at Mecca, 111. 113. 121 Bab al-Nasr (The Victory Gate), Damascus, 315 Bab al-Natifiyyin (Gate of the Sweetmeat Sellers) in the Damascus Mosque, 297, 300; Sufi convent there, once the house of ‘Umar ibn ‘Abd al-Aziz, 302, 304, 322 Bab al-Qiblah, Medina, 226 Bab al-Rahmah in the Ka’bah, 99, 110 Bab al-Rahmah (Gate of Mercy), in the Medina Mosque, 222 Bab al-Rakha (Gate of Abundance) in the Medina Mosque, 222 Bab al-Ribat in the Haram at Mecca, 121 Bab al-Safa in the Haram at Mecca, once called Bab Banu Makhzum, 97, 106, 107, 117, 119, 121, 122, 124, 125, 150, 169. 171 Bab al-Safariyyah, Baghdad, 258 Al-Bab al-Saghir, Damascus, 313, 315 Bab Salamah (Gate of Security), Damascus, 315 Bab al-Shari’ah (The Watering Gate), Medina, 226 Bab al-Sharqi (The East Gate), Damascus, 314, 322 Bab al-Suddah in the Haram at Mecca, 96, 121 Bab al-Sultan, Baghdad, 258 Bab al-Taq (Gate of the Arch), Baghdad, 245, 255 Bab Tumah (St. Thomas’s Gate), Damascus, 315 Bab al-’Umrah in the Haram at Mecca, see Bab al-Zahir. Bab al-Zahir, also called Bab al-‘Umrah, at Mecca, 121, 127 Bab al-Ziyadah (Gate of Increase) in the Damascus Mosque, 299, 304 Badr, site of the Battle of, its palmtrees, fort, spring, 214, 216; roll of drums still heard there, 214

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Baghdad, 86,208, 234, 245; its description, 246 et seq.; its character, 246; its vain and usurious citizens, 247; its eloquent preachers, 248–54; its quarters, 254–5; its hospital, 254; the Caliph’s palace, 256; its fine markets, 257; its mosques, 257–8; sepulchre of the ‘Abbasid caliphs, 258; its baths, 258; its colleges, 258; its gates, 258, 261, 323 Bahr al-Na’am, part of the Red Sea, 72. See note 32. Ba’albek (Ba’labakk), ancient Heliopolis in Syria, 287 Banyas, Muslim city of, 334, 335 Baqidin, place between Aleppo and Hamah, 284 Baqi’ al-Gharqad, cemetery at Medina, 223. See note 87. Barcelona, 384 Bariq, river near al-Kufah, 238 Barr al-’Adwah (Land of Passage), 371. See note 165. Barzah, village near Damascus, 305 Al-Basrah, 246; bitumen on road from it to Kufah, 258, 263 Batn Marr, fertile valley near Mecca, 139, 208, 209 Al-Bayda, place between Mecca and Medina, 216 Al-Bayda, village between Harran and the Euphrates, 277 Bayt Jann, village near Damascus, 334 Bayt al-Huzn (House of Grief), Fatimah’s house at Medina, 224 Bayt Lahiyah, village near Damascus, 308 Bayt al Maqdis. See Jerusalem. Bilad Bakr. See Diyar Bakr. Birkat al Marjum, water-point on the Medina—Baghdad road, 236 Birmah, village in the Nile delta, 55 Black Stone, in the Ka’bah, passim; its position, 96, 98, 99, 101; description of, 105; 111, 113, 114, 117, 118; de-

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posited on Mount Abu Qubays during die Flood, 124; 152, 158 Al-Buda-‘ah, well near Medina, 226 Bougie (Bijayah), port in Algiers, 339, 343; seized by the Almoravide ruler of Majorca, 373 Al-Bulyanah, village of Upper Egypt, 77 Buza’ah, Syrian town, 279–80 Byzantine empire (Bilad al-Rum), 209, 270 Cabra (Qabrah), Spain, 43 Cairo, mausoleum of al-Husayn ibn ‘Ali, 56 et seq.; cemetery of al-Qarafah; see al-Qarafah; its mosques and colleges, 62; its citadel, 63; its hospital, 63; Mosque of Ibn Tulun, 64; 70, 94, 300 Calabria, 354 Canalis di Baza (Qanalis) in Spain, 385 Cape St. Mark (Qawsamarkah), promontory and anchorage on the west coast of Sardinia, ancient Jewish habitation there, 45; Muslim prisoners sold in market there, 45; ruler of the island visits harbour, 45 Cartagena (Qartajannah), 44, 385 Casma(Qashmah), Spain, 43. See note 4. Cefalu (Shafludi), Sicily, 364 Ceuta (Sabtah), Morocco, 44, 86, 370 Chemmis or Panopolis. See Ikhmim. Cilician Gates (Darb; pi. Dumb), 209, 375 Cordova, resembles Palermo, 368–9, 370 Constantinople, its Greek ruler pays the jizyah to the Sultan of Iconium, 260, 338; Greek archipelago subject to it, 350; also Crete, 350, 351; Sicilian fleet destined for it, 374; its throne usurped by Andronicus Comnenos, 374 et seq. See not 194. Crete, dependency of Constantinople, 47, 350, 351, 352; its Mulsim inhabitants constrained to turn Christian, 379

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Dabiq, cloth made there, 170 Dajwah, in the Nile delta, 56 Damanhur, city in the Nile delta, 55 Damascus, 289, 290; description of, 291 et seq.; the Messiah and His Mother there, 291, 307; its Ghutah, 289–91; the Great or ‘Umayyad Mosque, 292–303, 325–8; an orphan school, 303; venerated shrines, 304 et seq.; head of John the Baptist, 304; birthplace of Abraham, 305; a history of, 305; traces of Abel’s murder, 305; cemeteries, 310, 312; its gardens and rivers, 308; pious endowments, 309–10; its gates, 315; its suburbs, houses and streets, 315; Mary’s Church, 316; colleges and hospitals, 316; college and tomb of Nur al-Din, 316; Sufi convents, 317; facilities for stranger students, 318; generosity of its citizens, 318–19; commerce with Egypt and Acre, 321, 344; its castle, 321; the Sultan’s Mosque, 321; its hippodromes, baths, and markets, 321–2; ascent of the Lead Dome of the Great Mosque, 325–8; funeral customs, 328; manner of greeting of the citizens, 329; their manner of walking, 330. See also Mosque of Damascus. Damietta, 351 Dandarah, city of Upper Egypt, its temple, 77 Dara, ancient city near Nisibis, 270 Darayah, town near Damascus, 313, 334 Dar al-Nadwah (House of Counsel) in the Haram at Mecca, 106, 107, 208 Dashnah, city of Upper Egypt, 77 Denia, Spain, 44, 385 Dhat al-’Alam, well between Mecca and Medina, also called al-Rawha, 216 Dhu ’l-Hulayfah, mosque at, 216; limit of  the sacred territory of Medina, 217

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INDEX OF PLACES Dhu Tawa, valley near Mecca by which the prophet entered Mecca, 128 Dinqash, water-point in the desert between Qus and ‘Aydhab, 80; camellitters used across this desert, 80; a quarrel at the water-hole, 80 Diyar Bakr, 269, 270, 275, 277, 278 Diyar Rabi‘ah, 275, 277, 278 Dujayl, a canal running from the Tigris, 260 Dunaysar, town of north Syria, 269 Ecija (Istijah), Spain, 43 Egypt (Misr or Diyar Misr), 68; omen of its invasion, 65; 94, 119,138, 140, 170; commerce with Damascus, 321 Emessa (Hims), attacked by the Franks of Hisn al-Akrad, 285, 286; description of, 287–8; courageous struggle with the Franks, 287–8; its strong fort, 287–8; tomb of Khalid ibn alWalid and his son 288; fine walls, but desolate interior, 288; resembles Seville, 288, 289 Eolie Islands, Sicily, 363 Ethiopia, its merchants in Egypt, 77; its exports to Mecca, 137 Etna, Mount, 363 Euphrates, 235, 238, 240, 241, 242, 243, 244, 246, 255, 277, 278 Al-Farashah, village between al-Hillah and Baghdad, 244 Favignana, Island of, Sicily, 372, 381–2 Fayd, walled desert city midway between Medina and Baghdad, 234 Formentera, Balearic Islands, 384–5 Galita, island of, 383 Ghaliyah, 314 Gharb, Barr al- (Land of the West) or North Africa, 47, 350. See note 8. Gharqad, Baqi‘ al-, cemetery at Medina, 223

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Ghutah of Damascus, 289, 291 Ghuwayliyah, 314 Gizeh (al-Jizah), town beside Cairo, 67 Granada, 43, 382, 386 Guadix, Spain, 385 Al-Hajir, water-point between Qus and ‘Aydhab, 79 Al-Hajir, water-point in the Nejd, 233 Al-Hajun, mountain pass near Mecca, 126, 130, 156 Hamah, north Syrian city, description of, 285–7, 342 Al-Haram, the Great Mosque of Mecca, passim; abode of Abraham, 95; its description, 97 et seq.; spread with white sand, 102; its arcades and columns, 105–6; its dimensions, 105; additions to it by the Caliph alMahdi, 106, 107; its minarets, 107, 116; its imams, 117; its gates, 121 et seq.; improvements wrought in it by Jamal al-Din, 142–3; its aspect and ceremonies during Ramadan, 164 et seq.; becomes a market during the pilgrimage, 208; Dome of ‘Abbas, 104, 116, 117; Jewish Dome, 104, 116, 117, 119, 171. See also Ka‘bah. Harba, village near the Tigris, 261 Al-Harbiyyah, quarter in Baghdad, 255 Harran, north Syrian city, 273; description of, 274 et seq.; 277 Al-Hasaniyyah, fortress of al-Hasan near al-Safra’, Medina, 215 Hatim, an illuminated wooden structure put up by the various sects in the Haram at Mecca, 118, 145, 173, 174, 203; description of, 118 Al-Hatim, wall enclosing the Hijr at the Ka’bah, 102 Hauran, 269 Al-Haythamayn, water-point on the Medina—Baghdad road, 237

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Hejaz (Al-Hijaz), 43, 88; sectarianism of its population, 91; ill-treatment of pilgrims there, 91, 92; Saladin its lord, 270 Al-Hijr, sacred enclosure beside the Ka‘bah, 101, 102, 103, 104, 118, 134, 135, 154, 155, 157, 162, 166, 168, 170, 175 Al-Hillah, city on the Euphrates, description of, 241–2, 233, 234 Hims. See Emessa. Hira, Mount, near Mecca, 129; first verse of the Koran revealed on it to Muhammad, 130; cave at its summit whither Muhammad retired, 183, 185 Hisn al-Akrad (Castle of the Kurds), Frankish fortress in Syria, 285, 288 Hisn Bashir (al-Qantarah), 244 Hisn al-Jadid (The New Castle), near Medina, 215 Hisn al-Hammah (The Castle of the Thermal Water), Sicily, 370 Hisn al-‘Uzzab (Casde of the Celibates), built by the caliph ‘Umar near Medina, 226 Hunin (Chastiau Neuf), crusader fortress, 335 Iconium, city in Asia Minor, 375 Ikhmim (ancient Chemmis or Panopolis) on the Nile, description of its temple, 73–5, 76, 77. See note 33. India, its merchants at Qus on the Nile, 77; its caravans in Egypt, 81; its ships at ‘Aydhab, 83; its wood used to build the ships of ‘Aydhab, 85; its products brought to Mecca, 137, 195 ‘Iraq, 86; its products in Mecca, 137–8; rough manners of its pilgrims in Mecca, 190, 206; ‘Iraqis bring candles to Mecca, 203; its pilgrims form a large multitude, 101, 211; its glass, 304

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Isfahan, Persian city, 210. See note 80. Iskandarunah (Escandelion), crusader town between Acre and Tyre, 339 Islands of the Doves (Jaza’ir al-Hamam), 47. See note 9. Iviza, Balearic Islands, 44, 384–5 al-Jadaydah, village on the Tigris, 262 Jaen, Spain, 43; resembles Qinnasrin, 284 Jaghjagh, river at Nisibis, 268 Al-Jam’. See Muzdalifah. Jeliver (Shallabar), Spain, 43 Jerusalem (Bayt al-Maqdis), its mosque, 120; its temple, 316; distance from al-Karak, 321; its Dome of the Rock, 328; distance from Acre and Damascus, 344; Christian pilgrims to, 345 Jiddah, port for Mecca, customs exactions there, 68, 72, 82, 83, 84, 86, 88; navigational hazards of its approach, 89–90; its description, 90 et seq.; its ancient ruins, 90; place where Eve stayed, 90; mosque of ‘Umar ibn al-Khattab, 90; mosque of Harun al-Rashid, 90; its inhabitants, 91; their harsh existence, 91; adjacent ancient city, reputedly Persian, with many cisterns, 91; Saladin abolishes the customs dues, 91, 94, 95 Al-Jisr, village in north Syria, 271 Al-Jizah. See Gizeh. Judal, village between Mosul and Nisibis, 267 Al-Judi, mountain on which the Ark rested, 267; resort of hermits, 320 Julian, Mount St., in Sicily, 371–2 Ka’bah, the sacred shrine of Islam, called passim the Ancient or the Venerated House, 95; description of, 97 et seq.; its custodian, 97; its height,

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INDEX OF PLACES 97; its angles, 98; its door, 98, 107; its Kiswah or veil, 107–8, 205; its interior, 98–100, 109–10; its windows, 99; its Bab al-Rahmah, 99, 110; its dimensions, 101; the ceremony of opening its door, 108–9; its stones and construction, 114; birds never alight on it, 114; re-built by ‘Abdullah ibn al-Zubayr, 156; washed with the water of Zamzam, 158; in the state of ihram, 189. See also Black Stone, Hatim, Hijr, Mizab, Multazam, Zamzam. Kada’, mountain pass near Mecca, 126 alKallasah, lime-kiln near the Damascus Mosque, 298 al-Karak (Kerak), crusader fortress in Transjordan, description of, 321; besieged by Saladin, 321, 331, 333– 4; one of the principal Christian fortresses, 321 al-Karkh, quarter in Baghdad, 254. See note 102. al-Kathib al-Ahmar (The Hill of the Red Sand), stands on the great road from Damascus to the Hejaz, 314 al-K.la.i (?), village belonging to Nisibis, 267 al-Khabur, river in north Syria, 273 al-Kliadra (The Green), name of the Caliph Mu‘awiyah’s house in Damascus, 300 al-Khayf, at the edge of Mina, 182; its mosque, 182, 203, 204 al-Khubayb, a water-point near ‘Aydhab, 83 Khulays, pilgrim caravan station north of Mecca, 211, 213 Khurasan, pilgrims from, 101, 201, 206, 211, 259; its products brought to Mecca, 137; its pilgrims bring candles to Mecca, 203; of the Hanafite rite, 203; a preacher from, 206; its ruler, 210

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al-Kufah, city south of Baghdad, 234, 235, 237; its description, 239 et seq.; its mosque, 239; chief of its doctors, 249; bitumen on road from it to Basra, 258, 263 Latakia (al-Ladhiqiyah, Laodicea), Frankish city in northern Syria, 285, 351 Lawzah, water-point on the Medina— Baghdad pilgrim road, 238 Lebanon, Mountains of, 284, 285; resort of hermits, 320 Lebrilla, Spain, 385 Levanzo, island off west coast of Sicily, 372 Lorca, Spain, 385 al-Ma’arrah, Syrian city, 284 Mabraz, caravan rally-point at Qus, 79 al-Mada’in, city of Chosroes near Baghdad, 245 al-Maghrib, Mauretania, or North- West Africa, its pilgrims, 78; its marja, or measure of surface, 294; its merchandise at Mecca, 137; its measure of weight, 140; season for sailing to, 346 Mahatt al-Laqitah, place between Qus and ‘Aydhab, 79 al-Ma’jan, holy basin in the Ka’bah, 100 al-Makhruq, hill in the desert between Medina and Baghdad, 233 Majorca, island of, 44; its Almoravid ruler takes Bougie, 373, 374 al-Ma’la, Upper Mecca, 126, 156, 180 Malij, region in the Nile delta, 56 Manarat al-Qurun, minaret south of alKufah, 238 Manbij, north Syrian city (Hierapolis), 278–9 Manfalut, city on the Nile, its fine corn, 73 al-Manihah, village belonging to Damascus, 312

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Manshat al-Sudan, city on the Nile, 76 al-Mansurah, Spain, 385 Maqam Ibrahim, the stone on which Abraham stood to build the Ka‘bah, 97, 99; description of, 100; 101, 120, 150, 175, 183, 190; footprints of Abraham, 100; the sanctuary so called in the Haram, 95, 101, 102, 104, 106, 111, 114, 117, 118,166, 171, 174, 175, 176, 179, 184, 206. See note 49. al-Maqlah, hill between Misr and Qus, 71, 73 Maritimo, island west of Sicily, 372 Maridin, north Syrian city, 270 al-Marwah, elevated platform of ritual significance at Mecca, 96, 122; description of, 122–3, 125, 132, 138, 148, 169 al-Mas‘a, ritual course between alMarwah and al-Safa, traversed by the Emir of Mecca, 150; traversed by Saladin’s brother, Sayf al-Islam, 169 al-Mash‘ar, village near Hims (Emessa), 289 al-Masfalah, the lower part of Mecca, 125, 132 al-Masiyah, village near Banyas, 335 al-Ma’shuq, castle on the Tigris, former residence of al-Zubaydah, 261 Massuf, north African town, 309 Mayyafariqin, city of Diyar Bakr, 277 Mecca (Makkah or Bakkah), passim, 68, 72, 73, 86, 90, 95; its Haram and Ka’bah, 97 et seq.; its monuments and history, 125 et seq.; its gates, 126; its cemetery, 126; its sacred or inviolable territory, 128; its walls, 130; its illustrious shrines, 130 et seq.; special favours conferred on it by God, 136 et seq.; its abundant produce brought from many lands during the pilgrimage, 136 et seq.; infested by thieves, 139; prices, 140;

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baths, 143; its faculty of expanding to include the pilgrims, 194; 195, 204, 205; fruits brought to it from Batn Marr, 139; 209, 253, 362. See also Haram. Medina (al-Madinah or Madinat al-Nabi, ‘The City of the Apostle of God’), 68, 72, 73, 87; wall built by Jamal al-Din, 143; 167; also called Taybah, 188; 216, 217; its sacred territory, 217; its haram and the tomb of Muhammad, 218 et seq.; its cemetery, Baqi‘ al-Gharqad, 223; its gates, 226; the Prophet’s fountain, 226; 232, 234, 253, 362. See Mosque of Medina. Medina Sidonia (Madinat Ibn al-Salim), Spain, 43 Memphis, Egypt, Joseph imprisoned there, 70; store where he laid up the grain (Gen. xli. 55), 52 Messina, Sicily, 341, 356, 357; description of, 358 et seq.; Straits of, 356 Mil, the green milestones on the Mas‘a at Mecca, 122–3 Mina, valley on the road from Mecca to ‘Arafah where the pilgrims perform certain ceremonies, 129; description of, 180; its ceremonies, 180–2, 196, 197, 203; its markets, 204–5 Minorca, island of, 44 Misr (Old Cairo), 55, 56; its colleges, 62; its walls, 63; its hospital, 64; bridges to its west constructed by Saladin, 65; traces of the fire of, 66; antiquities, 66; 67, 69, 70, 71, 72, 73. 78, 87, 94 al-Mizzah, village belonging to Damascus, 308 Mizab, the Water-Spout of the Ka‘bah, 102, 103, 135, 136 Mongo (Jabal Qu’un), mountain near Denia, Spain, 385 Mercy, Mount of. See Rahmah, Jabal al-.

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INDEX OF PLACES Mercy, Mount of (Jabal al-Rahmah), near Badr, 214 Mosque: of Abraham at Munyat Ibn al-Khasib, Egypt, 71 of Abraham at al-Zahir near Mecca, 128 of Abraham on Mount of Mercy, 199 of Abu Bakr at Mecca, 132 of ‘A’ishah near Mecca, 129,148,156 al Aqdam near Damascus, 313 of Aleppo, 282 of ‘Ali near Mecca, 156 of ‘Ali near Medina, 227 of the Blessed Covenant near Mina, 180 of ‘Amr ibn al-‘As in Misr, 56, 62, 66 of ‘Amr ibn al-‘As in Alexandria, 66 near the Cairn of al-‘Aqabah, 181 of the Caliph, Baghdad, 257 ‘Umayyad of Damascus, 292 et seq. See Mosque of Damascus, below. of Daud at Ikhmim, Egypt, 73 of Dhu ’1-Hulayfah near Medina, 216–17 Dhu ’1-Nun at Ikhmim, 73 of al-Fath (of Victory) near Medina, 227 of Jerusalem, 120 of Hamzah on Mount Uhud, 223 of Harran, 276 of Harun al-Rashid at Jiddah, 90 of al-Khayf at Mina, 182, 203, 204 of Ibn Tulun between Misr and Cairo, 64, 94 of al-Kufah, 239; oratory of Abraham, 239; site of ‘Ali’s assassination, 240; site of the earth’s boiling for Noah, 240; Enoch’s oratory, 240; place where Noah’s Ark was built, 240; ‘Ali’s house, 240; house of Noah’s daughter, 240 of al-Mansur at Baghdad, 254 Great, of Mecca. See under Haram.

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or Haram of Medina, its dimensions, 120, 218; improvements effected by Jamal al-Din, 143; the Prophet’s pulpit there, 217, 230; description of, and of the Prophet’s tomb, 218 et seq., 294 of Mount Abu Qubays, 123 of al-Quba, 225 al-Rusafah, Baghdad, 258 of Salman near Medina, 227 of the Sultan at Baghdad, 257 of ‘Umar ibn al-Khattab at Jiddah, 90 Mosque of Damascus, the Great or ‘Umayyad Mosque, its description, 292–303, 325–8; re-built by the Caliph al-Walid ibn ‘Abd al-Malik, 292; its cost, 292; once a Christian church, 293; captured by the Muslims, 293; a tradition of the Prophet about it, 293; its dimensions and the number of doors and windows, 294 et seq.; ‘Umar ibn ‘Abd al ‘Aziz (Omar II) indemnifies the Christians for it, 293; the Lead Dome, 294, 295, 325–8; the Gharib (central nave), 294, 295, 327; Maqsurah of the Companions, 296; the New Maqsurah, 296; court and arcades, 296–7; minarets, 297; revenues, 297–8; ‘A’ishah, a tradition concerning, 298; the Water Cage, 298; ‘Ali ibn Abi Talib, his nearby shrine, 298; twice burnt, 299; the Mihrab, 299; the Koran of ‘Uthman, 299; the doors, 299–300; al-Husayn ibn ‘Ali, his head preserved here, 300; the water clock, 301; endowments, 303; John the Baptist, his head preserved here, 304; ascent of the Lead Dome and a description of the interior, 325–8 Mosul, 208, 259; its ruler Mu‘izz al- Din, 210; its pilgrims, 211; its merchants, 260; its bitumen, 262; description of,

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263 et seq.; tomb of St. George, 264; 269, 275, 277 Mujaj, water-point between Qus an ‘Aydhab, 81 Muhassir, valley between Muzdalifah and Mina, 197, 203 al-Multazam, place of prayer in the Ka‘bah, 96; its situation, 98, 114, 150, 158, 166 al-Munyah, suburb of Qus, 78 al-Munyah, near Cairo, 56 Munyat ibn al-Khasib, Nile City, 70, 71, 75 Murcia, Spain, 44, 385 al-Mustajar (Place of Refuge), wall in the Ka’bah, 103 al-Muwaylihah, village between Mosul and Nisibis, 267 Muzdalifah (The Approacher), plain and mosque between Mina and ‘Arafat, also called al-Ma‘shar al-Haram and al-Jam‘, 193, 197, 202, 203 al-Na’am. See Bahr al-Na’am. al-Nabk, village between Hims (Emessa) and Damascus, 289 Nablus, Palestine, captured by Saladin, 334 al-Najaf, a hill near al-Kufah, 239 Najd, or Nejd, Arabia, salubrious climate, 232, 233, 287 Nakhlah, valley near Mecca, 139 Nasibin. See Nisibis. al-Nayrab, village near Damascus, 308, 313 al-Nil, canal of the Euphrates near alHillah, 243 Nile, River, 52, 55; bridges built by Saladin near Misr, 65, 66; the Nilometer, 67; 68, 70, 71, 73, 76; dam near Manshat al-Sudan, 77, 246 Niniveh (Ninawa), Jonah’s city, 265 Nisibis (Nasibin), 267; description of, 268–70, 277

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al-Nizamiyah, college at Baghdad, 248, 249; description of, 258 Nuqrah, water-point in the Najd, 232 Orient (i.e. Damascus), facilities for students, 318–19; resort of ascetics and anchorites, 320; generosity of Orientals to strangers, 319; enthusiastic welcome of returning pilgrims, 319–20 Orontes (al-’Asi), River, 285–7, 290 Osuna (Oshunah), Spain, 43 Palermo (al-Madinah), capital of Sicily, main centre of the Muslims, 360, 368; its shipyard, 363; palaces of the king, 360, 366, 368; its description, 368 et seq.; Muslims practise their faith, 368; ladies’ fashions, 369–70; its Church of the Antiochian, 369 Persia, of the Hanafite rite, 118; language of, 206, 228 Pharaonic Sea, its famous storms, 87–8 al-Qadisiyah, village near al-Kufah, 238 Qal ‘at Najm, ancient castle on the upper Euphrates, 278 Qal ‘at Yahsub (Alcala la Real), Spanish town, 297 Qalyub, on the Nile delta, 56 al-Qantarah, village between al-Hillah and Baghdad, also called Hisn Bashir, 244 al-Qar‘a’, water-point on the Medina—alKufah road, 238 al-Qarafah, the Cairo cemetery, tombs of the kinsmen of the Prophet, 58–9; tombs of the ladies of the house of ‘Ali, 59; tombs of some Companions of the Prophet, of their followers, and of imams, ascetics, etc., 59, 60–2; its school, 60; Sepulchre of die Martyrs, 62; monthly financial allocation from the Sultan, 60, 62

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INDEX OF PLACES al-Qarah, village between Hims and Damascus, 289 al-Qarin (al-Qurayn), pilgrim station near Mecca, 95 al-Qarurah, water-point in the Nejd, 232 Qasiyun, Mount, near Damascus, cave where Abraham was born, 305; scene of Abel’s killing, 305; cave where Jesus and various prophets prayed, 306; place where the Messiah and His mother took shelter, 291, 307; oratory of Elijah, 307 al-Qasr, Sufi convent near Damascus, 317 al-Qasr, castle at Zarud in the Nejd, 235 Qasr Ja‘far (Ja‘far’s Castle), near Palermo, 366 Qasr Masmudah or Qasr al-Kabir (Alcazar) on the Moroccan coast, 44 al-Qasr al-Qadim (The Old Castle) at Palermo, 369 Qasr Sa’d, castle with a mosque near Palermo, the resort of Muslims, 365 al-Qayarah, place near the Tigris, 262 Qift, city of Upper Egypt, 77 Qila‘ al-Diya’, place between Qus and ‘Aydhab, 79 Qina, city of Upper Egypt, ways of its women, 77 Qinnasrin, town of north Syria, resembles Jaen, 283 al-Qu‘ayqi‘an, Mount, near Mecca, 147 Quba’, town close to Medina, 217, 225 al-Qurayn, staging post for pilgrims near Mecca, 95 al-Qurayah, quarter of Baghdad, 254 Qus, city of Upper Egypt, 70, 71, 72, 73. 75; its fine markets 77; 78, 79. 80 al-Qusayr, near the Orontes, has a large khan, 290 al-Quwayq, river at Aleppo, 283 Rahbat al-Sham, north Syrian city, 278 Rahmah, Jabal al-(Mount of Mercy), isolated hill on ‘Arafat, its composition,

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198; Dome of Umm Salimah, 198; 199, 202; wall attributed to Abraham, 199 Rahmah, Jabal al-, near Badr, 214 al-Raqqah, city on the Euphrates, 278 Ra’s al-‘Ayn, north Syrian city, 270; its description, 272–3 Rastan (Arethusa), Syria, destroyed by ‘Umar ibn al-Khattab, 287 al-Rawha. See Dhat al-’Alam. Rawiyah, village near Damascus, 312 Red Sea (Bahr al-Qulzum or Pharaonic Sea), crusader fleet there, 72; see also note 31; ships that ply on it, 85; its famous storms, 87–8; its reefs, 88 Reggio (Rayah), Calabria, 359 Roda (al-Rawdah), island on the Nile between Misr and Gizah, 67 al-Ruhbah, village near al-Kufah, 238 Rumah, well at Medina, 226 al-Rusafah, quarter of Baghdad, 255; cathedral mosque and tombs of the ‘Abbasid caliphs there, 258 Sa on the Nile delta, 55 al-Safa (hard rock), an eminence of ritual, 96, 122; significance at Mecca, 125, 126, 132; description of, 122–3; 124, 138, 148, 169, 191 al-Safra, valley near Medina, 167, 214, 216 Sa‘id (Upper Egypt), 71, 73, 75, 77, 92 Samarra (Surra man ra’a), city on the Tigris, 261 al-Samawah, in the Syrian desert, 289 Samirah, on the Medina – Baghdad pilgrim road, 233 Samosata (Sumaysat) on the Euphrates, 322 al-Sarah, mountains in the Yemen, 151 Sardinia, 44; its dangerous sea, 45, 46, 383, 384 Sarsar, village south of Baghdad, 245, 246 Saruj, city of south Turkey, 278

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Satan’s Mount, Medina, 226 Seville, resembles Hims (Emessa), 288, 303 Shaghib, water-point between Qus and ‘Aydhab, 80, 81 al-Shari’, quarter of Baghdad, 254 al-Shaykh wa ‘l-’Ajuz (The Old Man and the Old Woman), mountains in the island of Iviza, 385 Shi‘b ‘AH (‘Ali’s Pass), on the road from Mecca to Medina, 216 al-Shubaykah, well near al-Zahir, 127, 128 al-Shuquq, water-point on the Medina Baghdad road, 236 Sicily, 44, 46, 47, 86, 351, 352, 355, 356; its ruler’s dominions in Italy, 355; its fertility, 359; condition of the Muslims amongst the Christians, 359; earthquake on, 361. See William, King of, and the towns under their names. Sierra Nevada Mountains, Spain, 43 Sinai, Mount (Jabal Abu Tur), 87 Sinjar, city north of the Euphrates, 269 Spain, 137, 284, 359, 372, 373 Sphinx (Abu ‘l-Ahwal), of Egypt, 66 Subk, on the Nile delta, 56 Sul, in the Caucasus, 351. See note 147. Syracuse, 360 Syria, 86, 92, 210, 259; merchants of, 260, 263, 270, 275, 278, 299; custom dues levied by the Franks, 336, 337, 342 Tabor, Mount (Jabal al-Tur) near Nazareth, 344 al-Ta ‘if, city near Mecca, 126; provides fruits to Mecca, 139 Takrit, city on the Tigris, 261 Tamanni, a khan between Aleppo and Hamah, 284 al-Tananir, water-point on the Medina Baghdad road, 237 Tandatah, village of the Nile delta, 56

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al-Tan ‘im, near Mecca, 127, 148 Tarifa, Island of, 43 Taybah, name for Medina, 188 Tell ‘Abdah, near Harran, 277 Tell Tajir, near Aleppo, 283 Tell al-‘Uqab, village near Ra’s al- ‘Ayn belonging to Christians paying tribute, 271 Termini (Tharmah), Sicily, 364–5 Thabir, Mount, near Mecca, 182 al-Tha ‘labiyah, fort and water-point on the Mecca - Baghdad pilgrim road, 235 Thaniyyat al-’Uqab (The Eagle’s Pass), near Damascus, 289 Thawra, water course near Mount Qasiyun, Damascus, 307 Tiberias, its Count, 344; on easy caravan route to Damascus, 344; its lake, 344; its tombs of prophets, 344 Tibnin (Thoron), Frankish fortress, 335, 336; on rough mule route to Damascus, 344 Tigris, River, 244, 245, 246, 254, 255, 256, 260, 261, 262, 263, 264, 265 Tihamah, on the Hejaz coast, 232 Trapani (Itrabanish), 370; description of, 371 et seq. Tripoli, Syria, Count of, 344 al-Tu ‘aman (The Twins), two forts at alSafra, 215 Tubul, Jabal al- (Mount of the Drums), its legend, 214 Tunis, 371 Turban, place between Mecca and Medina, 216 Tyre (Sur), its glass, 304; description of, 339 et seq.; its impregnability, 339; better rapport of its citizens with the Muslims, 339; its Gates, 339; its port, 340; a wedding, 340; captured by the Franks, 341; surrounded by gardens, 345; abundance of water, 345

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INDEX OF PLACES Ubhur, port on the Red Sea near Jiddah, 89 al-’Udhayb, fertile valley near al-Kufah, 238 Uhud, Mount, near Medina, tombs on its slopes, 223 et seq.; cave where the Prophet sheltered, 223; Battle of, 226 al-’Uqaybah, village on the Tigris, 263 ‘Uranah, valley near ‘Arafat, 198 al-’Ushara’, water-point between Qus and ‘Aydhab, 81, 83 ‘Usfan, place north of Mecca, 210 Uswan, Assuan or Aswan. See Aswan. Usyut. See Assiut. ‘Usaylah, Ma’ al-, water-point in the Najd, 232 al-Wadah, sandy stretch between Qus and ‘Aydhab, 82, 83 Wadi ’1-Arak at ‘Arafat, 199 Wadi ’l-’Arus, water-point on the Medina - Baghdad pilgrim road, 232 Wadi ’1-Kurush, valley on the Medina -Baghdad road, 233 Wadi ’1-Samk, valley between Mecca and Medina, 213 Waqisah, water-point on the Medina Baghdad pilgrim road, 235, 237 al-Wasitah, quarter of Baghdad, 255 Wasit, swamp on the old course of the Tigris, 246

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Yemen (al-Yaman), its merchandise, 72, 77; best camel-litters made there, 80; merchandise of India goes through it, 81; its ships at ‘Aydhab, 83; its timber used for ships, 85; 92, 119; its products in Mecca, 137–8; Sayf al-Islam goes there, 167, 195; Saladin its Lord, 271 Yanbu‘, on the Red Sea, 167 al-Zahir, village north of Mecca, 127; its wells, 128; Mosque of Abraham, 128; 168, 208; its palm-trees and spring, 209 Zamzam, Well of, in the Haram at Mecca, 96, 100, 117; the dawariq or earthen jars for cooling its water, 104; its depth, 104; its Dome, 96, 101, 104, 106, 113, 116, 117, 119, 155, 162; properties of the water, 141; a story, 145–6; its water used to wash the Ka’bah, 158; its alleged rising, 160– 3; 172, 177, 178–9 Zante, 352 Zariran, village south of Baghdad, 244, 245 Zarud, station on the Medina’-Baghdad pilgrim road, 235 al-Zib (Casal Imbert), Frankish fortress on the Syrian coast, 339 Zubalah, water-point on the Medina Baghdad pilgrim road, 235, 237

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