Mekka in the Latter Part of the 19th Century: Daily Life, by Christiaan Snouck Hurgronje

By Christiaan Snouck Hurgronje

Christiaan Snouck Hurgronje (1857-1936) was once a Dutch pupil of Oriental cultures and languages. He visited Mecca in 1884-1885 as one of many first Western students of Oriental cultures. He wrote greater than 1,400 papers specifically in regards to the place of Islam within the Dutch East Indies and the colonial civil provider and nationalism.

I can suggest somebody to learn (his e-book on) Atjeh and Mekka. His research supplies loads of perception and exhibits the room there's inside Islam". Anwar Ibrahim, "NRC Handelsblad '"...stands as a monument to the paintings of a very good Islamist, and as testimony to a lot of the interior that means of 1 of the world's maximum centres of religion."' William R. Roff, "Journ. of Asian and African Studies", 1972. '"...this attention-grabbing booklet of 1 of the best students within the box of Islam studies."' "Bibliotheca Orientalis", 1971. "Jan simply Witkam offers an invaluable advent approximately Hurgronje, his history, place of dwelling in Arabia, and later paintings for the Dutch executive within the Dutch East Indies" selection, Nov. 2007 "It should still develop into an rapid "must-read" to a brand new new release of students and be adopted....to educate social historical past, social linguistics, Islam, and the overdue nineteenth-century heritage of the center East.' Isa Blumi in "American magazine of Islamic Social Sciences, 2008 no. three

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The birth house of Fatimah (Masqat Sittanâ Fâtxmah) in which Muhammed lived for years with Khadîjah, and in which the visitor kisses a stone hollowed out in the middle, the kiss being given because Fatimah is supposed to have been born in it; the dwelling-house of Abu Bakr, the birth houses of the Prophet, of Ali, and of Abu Bakr, in which houses again black and green stones10 are kissed, over which stones stand wooden chests covered with carpets such as are found elsewhere in mortuary chapels: in the graveyard of al-Maalâ, the domed tombe of Khadîjah and Aminah; near that graveyard the prayer-house of the Jinn where the seventysecond chapter of the Qur’an was revealed: and countless other less generally visited buildings of historic interest.

These delîls show them what to do in all circumstances, and direct the course of their charity which always flows on these occasions. They bring the gifts into the way of their business friends, and themselves get something out of it when rich doles have been bestowed through their intervention. With the Arabs it is in general the custom that in every transaction the third party, who may have taken part in the business only with a few words of recommendation, should get a small present; why then should not the mutawwif who has disposed of his customer’s purse to good purpose get his percentage of its outgoings: of the house rent, the price of food and other commodities, the sums which pilgrims bring with them on the Hajj for the representatives of their dead relations, the cost of the donkey ride to Tan{îm, where the pilgrim dons pilgrim dress for further little pilgrimages, or to the Cemetery, of the reward of the guides (muzawwirîn) who are taken at the Cemetery?

Is it then allowable that Europe with all her own social evil should so fanatically carry on her mission in Africa against the slave-traders? No! there daily life in mekka 25 is first something better worth doing in Africa, and when the negro people learn the value of life, the slave-raiding will stop of itself: the mischief lies in the internal state of the country. 7 Our digression can be excused on the one hand by the high importance existing from time immemorial of slaves and freedmen for Mekka society, and on the other by the present actuality of the slave question.

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