Table of the Mecca Pilgrimage of 1880

| Nationality of Pilgrims. | Arriving by Sea. | Arriving by Land. | Total of Mu ulman population represented. | | Ottoman subjects including pilgrims from Syria and Irak, but not from Egypt or Arabia proper | 8,500 | 1,000 | 22,000,000 | | Egyptians | 5,000 | 1,000 | 5,000,000 | | Mogrebbins (“people of the West”), that is to say, Arabic-speaking Mu almans from the Barbary States, Tripoli, Tunis, Algiers, and Morocco. These are always cla ed together and are not easily distinguishable from each other | 6,000 | — | 18,000,000 | | Arabs from Yemen | 3,000 | — | 2,500,000 | | Arabs,, from,, Oman and Hadramaut | 3,000 | — | 3,000,000 | | Arabs,, from,, Nejd, A ir, and Hasa, most of them Wahhabites | — | 5,000 | 4,000,000 | | Arabs,, from,, Hejaz, of these perhaps 10.000 Meccans | — | 22,000 | 2,000,000 | | Negroes from Soudan | 2,000 | — | 10,000,000(?) | | Negroes,, from,, Zanzibar | 1,000 | — | 1,500,000 | | Malabari from the Cape of Good Hope | 150 | — | | | Persians | 6,000 | 2,500 | 8,000,000 | | Indians (British subjects) | 15,000 | — | 40,000,000 | | Malays, chiefly from Java and Dutch subjects | 12,000 | — | 30,000,000 | | Chinese | 100 | — | 15,000,000 | | Mongols from the Khanates, included in the Ottoman Haj | — | — | 6,000,000 | | Lazis, Circa ians, Tartars, . (Ru ian subjects), included in the Ottoman Haj | — | — | 5,000,000 | | Independent Afghans and Beluchis, included in the Indian and Persian Hajs | — | — | 3,000,000 | | Total of pilgrims present at Arafat | 93,250. | | | Total Census of Islam | 175,000,000 | ḤAJJATU ʾL-WADĀʿ ( حجة الوداع‎ ). The last or farewell pilgrimage performed by Muḥammad, and which is taken as the model of an orthodox ḥajj. It is called the Ḥajju ʾl-Akbar , or Greater Pilgrimage, in the Qurʾān, Sūrah ix. 3 . (See Mishkāt , book xi. ch. iii., and Muir’s Life of Mahomet .) It is supposed to have commenced February 23, A.D . 632. ḤAJJ MABRŪR ( حج مبرور‎ ). An approved or accepted pilgrimage ( Mishkāt , book xi. ch. i. pt. 2). A pilgrimage to Makkah performed according to the conditions of Muslim law. ḤAKAM ( حكم‎ ). An arbitrator appointed by a qāẓī to settle disputes. It is not lawful to appoint either a slave or an unbeliever, or a slanderer, or an infant, as an arbitrator. ( Hidāyah , vol. ii. p. 638.) According to the Qurʾān, Sūrah iv. 39 , domestic quarrels should be settled by an arbitrator:—“If ye fear a breach between the two ( i.e . husband and wife) then appoint an arbitrator from his people, and an arbitrator from her people.” Al-Ḥakam , the Arbitrator , is one of the ninety-nine attributes of God, although it is not so employed in the Qurʾān. ḤĀKIM ( حاكم‎ ). “A just ruler.” The term Aḥkamu ʾl-Ḥākimīn , “the Most Just of Rulers, ” is used for God, Qurʾān, Sūrah xcv. 8 ; also, K͟hairu ʾl-Ḥākimīn , i.e . “Best of Rulers,” Sūrah vii. 85 . ḤAKĪM ( حكيم‎ ), pl. ḥukamāʾ ; Heb. ‏חָכָם‎ . Lit . “A wise person.” (1) A philosopher. (2) A doctor of medicine. (3) Al-Ḥakīm , “The Wise One.” One of the ninety-nine attributes of God . It frequently occurs in the Qurʾān, e.g . Sūrah ii. 123 : “Thou art the Mighty and the Wise !” ḤĀL ( حال‎ ). A state, or condition. A term used by the Ṣūfī mystics for those thoughts and conditions which come upon the heart of man without his intention or desire, such as sorrow, or fear, or pleasure, or desire, or lust. If these conditions are stable and in transient, they are called malkah or maqām ; but if they are transient and fleeting, they are called ḥāl . ( ʿAbdu ʾr-Razzāq’s Dictionary of Ṣūfī Terms .) A state of ecstasy induced by continued contemplation of God. It is considered a divine gift and a sure prognostication of speedily arriving at “The Truth.” Profe or Palmer says ( Oriental Mysticism , p. 66), “This a iduous contemplation of startling metaphysical theories is exceedingly attractive to an Oriental mind, and not unfrequently produces a state of mental excitement akin to the phenomena observed during the recent religious revivals. Such ecstatic state is considered a sure prognostication of direct illumination of the heart by God, and constitutes the fifth stage (in the mystic journey) called ḥāl or ecstasy.” ḤALĀL ( حلال‎ ). Lit . “That which is untied or loosed.” That which is lawful, as distinguished from ḥarām , or that which is unlawful. AL -ḤALĪM ( الحليم ‎ ). “The Clement.” One of the ninety-nine attributes of God. It occurs in the Qurʾān, e.g . Sūrah ii. 225 : “God is forgiving and clement .” ḤAMĀʾIL ( حمائل‎ ). Lit . “Things suspended.” An amulet or charm. [ AMULET .] ḤAMĀLAH ( حـمالة‎ ). Compensation for manslaughter or murder, called also diy ah. [ DIYAH .] ḤAMALATU ʾL-ʿARSH ( حـمـلـة العرش‎ ). Lit . “Those who bear the throne.” Certain angels mentioned in the Qurʾān, Sūrah xl. 7 : “ Those who bear the throne ( i.e . the Ḥamalatu ʾl-ʿArsh) and those around it ( i.e . the Karūbīn) celebrate the praise of their Lord, and believe in Him, and ask pardon for those who believe.” Al-Bag͟hawī, the commentator, says they are eight angels of the highest rank. They are so tall that their feet stand on the lowest strata of the earth and their heads reach the highest heavens, the universe does not reach up to their navels, and it is a journey of seven hundred years from their ears to their shoulders! ( Al-Bag͟hawī , Bombay edition, vol. ii. p. 23.) HĀMĀN ( هـامـان‎ ). The prime minister of Pharaoh. Mentioned in the Qurʾān in three different chapters. Sūrah xxviii. 7 : “For sinners were Pharaoh and Hāmān.” Sūrah xxix. 38 : “Korah (Qārūn) and Pharaoh and Hāmān! with proofs of his mi ion did Moses come to them and they behaved proudly on the earth.” Sūrah xl. 38 :— “And Pharaoh said, ‘O Hāmān, build for me a tower that I may reach the avenues, “ ‘The avenues of the heavens, and may mount to the God of Moses, for I verily deem him a liar.’ ” Some European critics think that Muḥammad has here made Hāmān the favourite of Ahasuerus and the enemy of the Jews, the vizier of Pharaoh. The Rabbins make this vizier to have been Korah, Jethro, or Balaam. ( Midr. Jalkut on Ex . ch. 1, Sect. 162–168.) In the Mishkāt (book iv. ch. i. pt. 3), there is a tradition that Muḥammad said he who neglects prayers will be in hell with Korah, Pharaoh, Hāmān, and Ubaiy ibn K͟half (an infidel whom Muḥammad slew with his own hand at the battle of Uḥud.) AL -ḤAMD ( الحمد‎ ), the “Praise.” A title of the first chapter of the Qurʾān. According to Kitābu ʾt-Taʿrifāt , “praise” ( ḥamd ) of God is of three kinds:— (1) Al-ḥamdu ʾl-Qaulī , the praise of God with the tongue, with those attributes with which He has made known Himself. (2) Al-ḥamdu ʾl-Fiʿlī , the praise of God with the body according to the will of God. (3) Al-ḥamdu ʾl-Ḥālī , the praise of God with the heart and spirit. AL -ḤAMĪD ( الحميد‎ ). “The Laudable.” The One worthy of praise. One of the ninety-nine attributes of God. It frequently occurs in the Qurʾān, e.g . Sūrah xi. 76 , “Verily He is to be praised .” ḤĀ MĪM ( حا ميم‎ ). Seven Sūrahs of the Qurʾān begin with the letters ح‎ ḥ , م‎ m , and are called al-Ḥawāmīm . They are the XL, XLI, XLII, XLIII, XLIV, XLV , and XLVI . Various opinions are held by Muḥammadan commentators as to the meaning of these mysterious letters. Jalālu ʾd-dīn as-Suyūt̤ī in his Itqān , says these letters are simply initial letters, the meaning of which is known only to God, but Ibn ʿAbbās says the letters ح‎ ḥ , and م‎ m , stand for الرحمان‎ ar-Raḥmān , “the Merciful,” one of the attributes of God. Mr. Rodwell, in his Introduction to the Ḳorân, says, “Po ibly the letters Hā , Mīm , which are prefixed to numerous succe ive Suras were private marks, or initial letters, attached by their proprietor to the copies furnished to Said when effecting his recension of the text under Othman. In the same way, the letters prefixed to other Suras may be monograms, or abbreviations, or initial letters of the names of the persons to whom the copies of the respective Suras belonged.” ḤAMRĀU ʾL-ĀSĀD ( حمرا الاساد‎ ). A village or small town, the scene of one of Muḥammad’s expeditions against the Quraish. Having reached this spot he kindled five hundred fires to make the Quraish believe that the pursuing force was very large, and, contenting himself with this demonstration, he returned to al-Madīnah, from which it was about 60 miles. According to Burton, it is the modern Wasitah. “At Hamrâ al Asād, Mahomet made prisoner one of the enemy, the poet Abu Ozza, who had loitered behind the rest. He had been taken prisoner at Bedr, and, having five daughters dependent on him, had been freely released, on the promise that he would not again bear arms in the war against the Prophet. He now sought for mercy: ‘O Mahomet!’ he prayed, ‘forgive me of thy grace.’ ‘Nay, verily,’ said the Prophet, ‘a believer may not be twice bitten from the same hole. Thou shalt never return to Mecca, stroke thy beard and say, I have again deceived Mahomet. Lead him forth to execution!’ So saying, he motioned to a bystander, who with his sword struck off the captive’s head.” (Muir’s Life of Mahomet , new ed. p. 276.) ḤAMZAH ( حمزة‎ ). Muḥammad’s uncle, who embraced Islām and became one of its bravest champions. He was at the battle of Uḥud and slew ʿUs̤mān, one of the leaders of the Quraish, but was soon afterwards himself killed by a wild negro named Waḥshī, and his dead body shamefully mutilated. At his death Muḥammad is recorded to have said that Ḥamzah was “the lion of God and of His Apostle.” The warlike deeds of Ḥamzah are recorded in Persian poetry, in which he is celebrated as Amīr Ḥamzah. ḤAMZĪYAH ( حمزية‎ ). A sect of Muslims founded by Ḥamzah ibn Adrak, who say that the children (infants) of infidels will be consigned to the Fire of Hell, the general belief of Muḥammadans being that they will have a special place in al-Aʿrāf. ( Kitābu ʾt-Taʿrīfāt , in loco .) ḤANAFĪ ( حنفى‎ ), ḤANĪFĪ ( حنيفى‎ ). A member of the sect of Sunnīs founded by the Imām Abū Ḥanīfah. [ ABU HANIFAH .] ḤANBAL. [ IBN HANBAL .] ḤANBALĪ ( حنبلى‎ ). A member of the Ḥanbalī sect of Sunnī Muslims. [ IBN HANBAL .]