either of these Moslem shrines, with the Apostle’s Tomb at Al-Madinah. [FN#53] Some Moslems end their Ziyarat at the Apostle’s Tomb; others, instead of advancing, as I did, return to the Apostle’s window, pray, and beg pardon for their parents and themselves, and ask all they desire, concluding with prayers to the Almighty.  Thence they repair to the Rauzah or Garden, and standing at the column called after Abu Lubabah, pray a two-bow prayer there; concluding with the “Dua,” or benediction upon the Apostle, and there repeat these words:  “O Allah, Thou hast said, and Thy word is true, ‘Say, O Lord, pardon and show Mercy; for Thou art the best of the Merciful,’ (chap. 23).  O God, verily we have heard Thy Word, and we come for Intercession to Thy Apostle from our own Sins, repenting our Errors, and confessing our Shortcomings and Transgressions!  O Allah, pity us, and by the Dignity of Thy Apostle raise our Place, (in the Heavenly Kingdom)!  O Allah, pardon our Brothers who have preceded us in the Faith!” Then the Zair prays for himself, and his parents, and for those he loves.  He should repeat, “Allah have mercy upon Thee, O Apostle of Allah!” seventy times, when an angel will reply, “Allah bless thee, O thou blesser.”  Then he should sit before the Pulpit, and mentally conceive in it the Apostle surrounded by the Fugitives and the Auxiliaries.  Some place the right hand upon the pulpit, even as Mohammed used to do.  The Zair then returns to the column of Abu Lubabah, and repents his sins there.  Secondly, he stands in prayer at Ali’s Pillar in front of the form.  And, lastly, he repairs to the Ustuwanat al-Ashab (the Companions’ Column) the fourth distant from the Pulpit on the right, and the third from the Hujrah on the left; here he prays and meditates, and blesses Allah and the Apostle.  After which, he proceeds to visit the rest of the holy places. [FN#54] It is almost unnecessary to inform the reader that all Moslems deny the personal suffering of Christ, cleaving to the heresy of the Christian Docetes,-certain “beasts in the shape of men,” as they are called in the Epistles of Ignatius to the Smyrneans,-who believed that a phantom was crucified in our Saviour’s place.  They also hold to the second coming of the Lord in the flesh, as a forerunner to Mohammed, who shall reappear shortly before the day of judgment.  Bartema (Appendix 2) relates a story concerning the Saviour’s future tomb. [FN#55] This epithet will be explained below.  The reader must bear in mind, that this part of the Harim was formerly the house of Ali and Fatimah; it was separated from the Hujrah-the abode of Mohammed and Ayishah-only by a narrow brick wall, with a window in it, which was never shut.  Omar Bin Abd al-Aziz enclosed it in the mosque, by order of Al-Walid, A.H. 90. [FN#56] Plural of Sharif, a descendant of Mohammed. [FN#57] The “people of the garment,” so called, because on one occasion the Apostle wrapped his cloak around himself, his daughter, his son-in-law,